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I 






APOSTLES AND EVANGELISTS 

OP 
COMMONLY STYLED THE 

NEW TESTAMENT. 



TRANSLATED FROM THE 



ORIGIJYJlL GREEK, 



By George Campbell, James Macknight, and Philip Doddridge, 
Doctors of the Church of Scotland. 



WITH PREFACES TO THE 

HISTORICAL AND EPISTOLARY BOOKS: 



AN APPENDIX, 



iONTAINING CRITICAL NOTES AND VARIOUS TRANSLATION'S? 
OE BIFFICULT PASSAGES. 



—SECOND EDITION- 



Printed and published by Alexander Campbell, BethanV, 
Brooke County, Virginia. A.*D. 1828, 



*€ 



1 u 



<2P 



ollowing, to wit: — 

of the Apostles and Evangelists of Jesvt 

he j\'t~M r l't stamen t. 'J'ranslated fi om tin 



l),s i ui« r 01 \ ihcinu, ( 

fl , u of the Allegheny Mountains, to w it: S 

BR IT REMEMBERED, That on the 3d day of February, 
A. 1) 1826, in the 50th \ear of the Independence of the United 
States of America, A. Campbell, of the said district, lias deposited 
in this office the title of a book, the right whereof lie claims as 
proprietor, in the words following, to wi 

"The Sacred Writings oj 
Christ t commonly styled the j\cw < ««n«in«», jruimawuyiviN i, 
original Creek, by George Campbell, James Macknight, and Philip 
Doddridge, Hoc tors of the Church of Scotland. With Prtfaces to 
the Historical and Epistolary Books; and an Appendix, containing 
Critical notes and various translations of difficult passages." 

In conformity to the act of congress of the United States, entitled 
"An act for the encouragement of learning, by securing the copies 
of Maps, Charts, and Hooks, to the authors and proprietors of such 
copies, during the times therein mentioned;" and also of the act, 
entitled "An" act supplementary to an act, entitled An act for the 
encouragement of learning, by securing the copies of Maps, Charts, 
and Books, to the authors and proprietors of such copies during the 
times therein mentioned, and extending the benefit thereof to the 
arts of designing, engraving, and etching historical and other 
prints." - T - WEBSTER, 

Clerk of the District of Virginia, 

(L t 3.) W. of the Allegheny Mountain* 



Tra; 

29 



[JUL 20 I 






Accessions D vision 
TheLE 



GENERAL PREFACE, 

AX AP0L0OY FOR A NF.W THAKSLATION. 

A LIVING language is continually changing. Like the fashions 
unci customs in apparel, words, and phrases, at one time current 
and fashionable, in the lapse of time become awkward and obsolete. 
But this is not all: many of them, in a century or two, come to 
have a signification very different from that which was once at 
tached to them; nay, some are known to convey ideas not only 
different from, but contrary to, their first signification. And were 
it not for books and parchments, which preserve from one genera- 
tion to another the language of the dead, and transmit from father 
to son the words and sentences of past times* it is not improbable 
but that in one generation a living langmge would undergo as 
many mutations, and admit of as many innovations, as it now does 
in two or three hundred years. Books, written in a style that 
obtains the reputation of being both correct and elegant, serve to 
give stability to language. They are to language, what strong 
holds and fortresses are to a country. Yet even these the canker- 
ing hand of time moulders away, and they cease to be a defence 
against invasion and revolution. And books, however reputable 
as the standards of a living tongue, and however much read and 
.admired, are unable to maintain a long controversy against the 
versatility and love of novelty, characteristic of the human mind, 

In attempting to trace the finger of God employed in preparing 
the way for the introduction and consummation of a perfect; 
revelation, some wise and learned men have thought that the 
wisdom and benevolence, which appear in all the divine procedure 
r.owai-ds man, were never more conspicuously displayed, than in 
causing the completion of the Jewish and Christian writings to 
precede but a little time the death of the Hebrew and Greek 
languages. Both languages had been consummated before the 
Revelation was entrusted to them; and that they might continue 
immutable and faithful guardians of a depesite so precious and 
sacred — that they might become immortal conservators of the New 
Covenant, sealed by the blood of the Son of God, they died. 

We have, in -writing, all the Hebrew and Greek that is necessary 
to perpetuate to the end of time all the ideas which the Spirit of 
God has communicated to the world? and these languages being 
dead, have long since ceased to change. The meaning of the 
words used by the sacred penmen is fixed and immutable, 
which could not have been had these languages continued to be 
spoken.* 

* The Hebrew and Greek -which are now spoken, are not the 
■ anguages of the Jewish Prophets and Christian Aposilea. It is true 
some analogy exists between them,- but the modern Italian is not more 
unlike the nervous Roman -which Cicero spake, than the modern 
Hebrew and Greek are to the language of Isaiah, and that of Luke 
andJPauL 



1\ PRE1-ACE. 

« 
But tli is constant mutation in a living language will pn 

render new translations, or corrections of old translations, i 
lary every two or three hundred years. For although the English 

tongue may have changed less during th< last two hundred 
than it ever did in the same lapse of time; yet the changes which 
have taken place since the reign of James I. do now render a new 
translation necessary. For if the king's translators had given a 
translation every way faithful and correct, in pe language then 
.spoken in Britain, the changes in the English language which have 
since been introduced, would render that translation, in 
instances, incorrect. The truth of this assumption will appear 
from a few specifications. 

In the 2d Epistle to Corinth, in the common version, Paul says, 
ft e do you to -wit of the grace of God bestowed upon the churches 
of Macedonia." This was, no doubt, a correct and an intelligible 
rendering of the Greek words Ii-up? y.i <f« »/*• to the people of 
that dav, but to us it is as unintelligible as the Greek original. 
How few are there who can translate "ive do yon to ivit," by we 
make you to know, which is the modern EnglisU of the above 
sentence. The same may be observed of the term "war** in all 
places where it occurs. 

The term "conversation" was a very exact rendering of the 
term «y*ofyo** in that day, as the old statutes and laws of England 
attest; but it is now a very incorrect one. It then signified what a 
person did; it now denotes what a person says. Then it was 
equivalent to our word behaviour; but now it is confined to what 
proceeds from the lips: consequently all those passages are now- 
mistranslated in which this term occurs: such as, 1st Peter ii. 12 
"Having your conversation honest among the Gentiles." Gal. 1. 13. 
"Ye have he rd of my conversation in time past in the Jews' re- 
ligion. James iii. 13. "Let him show out of a good conversation 
his works with meekness of wisdom." Excepting i. 27. iv. 22. 
and Heh. xiii. 5. in every other place where the word conversation 
occurs iu the common version, it is imflfaq* in Greek; and in our 
modern style it is always a mistranslation. la all tho-e places 
substitute the term behavior^ and then we have an exact translation 
into the language which we speak. 

We shall next instance the term "double minded," which was a 
very literal translation of the word tiJvXtl; but the term double- 
minded, if in the da> s of king James it denoted a person who 
sometimes leaned to one opinion, and sometimes *o another, it has 
come to denote a quite different character. It now, as defined by 
Johnson, signifies a deceitful or insidious person. To say Uiat a 
deceitful person is unstable in all his ways, as the Apostle says o: 
the double-minded man, is not only a mistranslation in our style', but 
it conveys u false idea to the reader; for, while "a man of two 
minds" is unstable in all his ways, it is very far from fact to say, 
that "a deceitful man is unstable in all his ways " 

But not to be tedious on this subject, wc shall only adduce 
another specification of this kind. Common version, 1st The'ss. 
•• 13. "We which are alive and rcnia.n unto the coining of the 



PRKIACL. V 

Lord, shall not prevent them which are asleep. The word prevent 
did in that day exactly translate 4>§uvu, used transitively, but now it 
does not. For then prevent was used as synonymous with antici- 
/>ate t or outstrips but now it is commonly used as equivalent to 
hinder. Hence we have found many unable to understand this 
important declaration of Paul to the Thessalonians. They sup- 
posed that Paul was assuring 1 them that those who should be alive 
upon the earth at the coming of the Lord to judge the world, 
would not hinder the resurrection and glorious change of the dead 
saints. But how different the ideas communicated by the Apostle, 
when a proper substitute for the term prevent is found; such as the 
word anticipate or outstrip. Then it reads, "We which are alive 
at the coming of the Lord will not outstrip the dead," we will not 
he changed an instant sooner than they. The living and dead 
saints at the same moment shall be glorified together. In the 
common version the word prevent and its derivatives occur fre- 
quently, and are mistranslations, owing to the change in the use 
and meaning of words which has since that time occurred. Such 
are the following: "The God of my mercy shall prevent me," 
"Let thy mercies speed 'dy prevent us." "{prevented the dawning 
of the morning." "Mine eyes prevented the night watches.'* 
"Jesus prevented him, saying, Simon, of whom do the kings of the 
earth take tribute?" and in sundry other places, too numerous to 
cite; in all of which the word anticipate would, in our time, exactly 
express the meaning. 

These specifications are sufficient to show that changes have 
■(aken place in our own language, within two hundred years, tlrtt 
do make any translation of that age incorrect in numerous instances, 
however perfect it might have been when it first appeared. At 
the same time it ought to be remarked that the English language 
has undergone much fewer changes in the last two hundred years, 
than it ever did in the same time before. This will appear to the 
most superficial observer, who will read any passage hi the English 
Bibles written two or three hundred years before James' reign. I 
shall give one extract from an old translation, at least two hundred 
years older than the common one: — 

Genesis i. "In ye beginning God made of nought hevene and 
erthe. Forsothe the erthe was idil and voide, and derknissis 
wereun on the face of depthe, and the Spyrit of the Lord was 
born on the waters. And God seide, Lizt be maid, and hzt was 
maid; and God sez the lizt that it was gaod, and he departide the 
lizt fro derknissis, and he clepide ye Hzt dai, and the derknissis n:zr, 
and the evenly d and mornetyd was maid on dai." "And (God) 
seide, make we man to oure ymage and likeness, and he be souev- 
eign to the fisshes of the see, and to the volatiles of hevene, and 
to unreasonable beestes of the erthe, and to ecbe creature, and to 
ecne creepinge heest which is movid in erthe. And God maid of 
nought a man to his ymage and likeness. God maid of nought hem, 
male and female." 

In the eleventh chapter of the 3d bock of Kings, we have this 

ngular translation, 2d and 3d verses: "Therefore king Solomon 
I* 



VI BFA< E. 

was couplid to yo vymvien M moost brennyngc love: and •> 

as queenes, were un scvene bund; id to hv m; and thie hundrid 

secondarie wyves." 

Now, however exact and liberal sticli translations may have keen 
to a people who spoke so differently from us, most certainly i 
one must admit that, to us, ihe\ would be ev< ry way defecHveaftd 
incorrect. In a certain degree, then, the present version is imper- 
fect, on the accounts already specified. And were time no other 
argument to be adduced in favor of a new translation, to us it 
appears that this would be a suftn U nt one. 

But in the preceding remarks it has been taken fir granted that 
the common version was an exact representation of the meaning 
of the original at the time in wh - h it was mad;'. This, however, 
is not admitted by any sect in Christendom. All parties are occa- 
sionally finding fault with it. None are willing to abide by it in 
every sentence. And, indeed, there is no translation that could be 
made, that would prove all the tenets of any party. And if a 
translation tliat does not prove all the tenets and ceremonies oi a 
sect, is to be censured by thai Ject, then therf cannot t xist any 
translation that would be considered correct. Jt is, however, true, 
that the present version was made at a time when religious contro- 
versy was at its zenith; and that the tenets oi the translators, 
whether designedly or undesignedly, did. on many occasion?, give 
a wrong turn to words and sentences bearing upon 'heir fat 
logmas. This is, perhaps, to be attributed more to the influence 
which Theodore Beza, the Genevese critics, and the fathers oi the 
Geneva theologj hud upon the king's translators, than <o any design 
they had to give a partial translation. If the Armimans were the 
wily persons who say so, it might be more questionable, but 
most distinguished critics and translators of the Calvinistic school, 
of the last century, have concurred in regretting the influence 
which Beza and others of the same school had upon the popotai 
version, i' adds very much to tht probability that the charge is 
well founded. 

Dr. Campbell, though a dignitary in that side of the house, i'.as 
-ot spared Junius and Tremeilius, nor the great Beza, in his 
''Preliminary Dissertations and J\ itea," for their boldness with the 
original text. He has not only insinuated that these fathers of the 
Calvinistic Israel did wilfully and knowingly interpolate the scrip- 

ures, and torture man} passages to favor their system; but he has 
ftnequivocall) accused and convicted them oi the' crime. In roL 
22$. on an extract from Bt.zu, in which 1 e gives Ins reasons 
for certain translations, the Doctor remarks: l «Here we ha\e a 
man who, in effect, acknowledges that he would not have trans- 
lated some things in the way he has done, it it were not that he 
could thertby strike a severer blow against some adv< rse sect, or 
ward off a blow which an adversary might aim againat bin.. Of 
these great (jbjecTi he never loses sight. I own." adds the Doctor, 
"that n.v ideas on this subject are so much ti.e reverse ef Beza's, 
that I think a translator is bound to abstract from, and, as far as 
possible, forget all sec W n s, together with all the polemic 



i KEF ACE. Vll 

argon v, hidi they have been the occasion of introducing 1 . His aim 
ought to be invariably to give the untainted sentin.ents of the 
author, and to express himself in such a manner as men would do 
amongst whom such disputes had never been agitated." 

An apology is offered for Beza by our author, for his wilful mis- 
translations. After adducing several examples of his glosses and 
interpolations, he quotesa passage from the Epistle to the Hebrews, 
where Beza is defending the perseverance of the saints. Bishop 
Pearson had before observed that this passage was unfaithfully 
translated by Beza. "But," says our author, "this is one of the 
many passages in which this interpreter has judged that the sacred 
penmen, having expressed themselves incautiously, and given a 
handle to the patrons of erroneous tenets, stood in need of him 
more as a correctors, than as a translator. In this manner Beaa 
supports the doctrine of the perseverance of the saints',, having 
been followed in the first of these errors by the French and English 
translators, but not in the second; and not by the Italian translator 
in either, though as much a Calvinist as any of them." This 
apology is not more severe than just. For, in fact, Beza and others 
of the same school have written and translated as though they 
considered themselves correctors of the too unguarded style of the 
Apostles and Evangelists. In doing this they may have been con- 
sci nrious. 

It is neither insinuated nor affirmed that the Arminian critics 
have been faultless in these respects, but as the common translation 
Was not made by them, we have nothing to say of them in this 
place. We introduce these strictures on Bez3, not from any other 
design than to show that, in the estimation of his own party, he was 
•a very unfaithful translator; and because, not only the translator of 
the narratives of Matthew, Mark, Luke, and John, but other 
eminent translators and critics, have shewn that the veneration in 
which Beza was held by the king's translators gave to their transla- 
tion a sectarian character, and introduced many inaccuracies into it. 

But it may be asked, Where shall we find translators, in a secta- 
?'ian age, who are not enlisted under the banners of some system — ■ 
who are not prejudiced in favor of some creed? and will not the 
religious prepossessions of a translator, how eminent or faithful 
soever he may be, in some measure tincture or„vitiate his transla- 
tions? We must answer that it is almost, if not altogether, impossible 
to find any eminent translator who is not enlisted under, or some 
way or other identified with some system; and that every man's 
prepossessions must either directly or indirectly affect his own 
thoughts, reasonings, and expressions on all religious subjects. 
Yet it may so happen that now and then, once or twice in a hundred 
years, an individual or two may arise whose literary acquirements, 
whose genius, independence of mind, honesty, and candor, may 
fit tnem to be faithful and competent translators. And of their 
honesty and faithfulness <he greatest proof which can be presented 
is, their correcting the mistakes of their own party, and with perfect 
impartiality censuring the errors of their own brethren as freely as 
those of other denominations; and with equal cheerfulness com- 



Vlll PUfcFAGK. 

mending the virtues and acknowledging tlu Mlainmei 

Who are ranked under another rrnmc, as they do those of their our, 
people. Such, in a rery eminent degree, were the translators ot 
tin* version. 

It is much more likely that we shall find a faithful and perspicuous 
translation coming from individual! who, without concert or the 
solicitations of a party, undertake and accomplish it— having no 
sectional cause to abet — than to expect to find one coming from 
those summoned by a king and his court, and paid for their services 
OUt of the public treasury; convened, too, from part of those 
elements of discord which had distracted and convulsed a whole 
nation. 

It is probable that a new translation into our language will never 
again be undertaken by public authority. The people would not 
now submit to any that would be imposed on them by such authority, 
and they will not agree among themselves to select persons in 
whose judgment and fidelity they might repose confidence. In- 
dividuals will occasionally make their corrections and amendment*, 
and the number of translations may greatly increase, until at length 
that obtains whose merits shall give it the ascendant. This was 
once the case already, and the Western Korean Empire had bui 
one translation for 1200 years. The taste for polemic theology and 
the jargon of the schools is every day declining. That uncharita- 
bleness which proscribed thousands from the standing and reputa- 
tion of christians, because of a refusal to subscribe to a few unin- 
telligible and inexplicable, cheerless and gloomy dogmas, will soon 
be frowned out of countenance. A regard for the oracles of God, 
and a strong desire for the sincere milk of the word, will triumph 
over the decleus ; on and fall of every species of intolerance and 
bigotry And that translation will be universally received which 
has the strongest claims on an intelligent, united, and happy chris- 
tian community. 

But another argument in favor of a new translation may be drawn 
from the fact, that we are now in possession of much better means 
of making an exact translation than they were at the time when 
the common version appeared. The original is now much better 
understood than it was then The conflicts of so many critics have 
elicited a great deal of sound critical knowledge, which was w I 
in the possession of any translators before the last century. But as 
this topic has been so well handed, and so frequently argued by 
eminent writers, we shall not dwell upon it. 

There is no doubt but that many smatterers in the original Greek. 
and some who may be pretty well acquainted with the classic.. I 
us' and meaning of words and phrases, will think, and say, that 
in some pa^sajjes the common version is more literally correct than 
tips translation. Indeed we remember since we once thought s<» 
ourselves. But after forming a better acquaintance with the 
idiomatic s'.yle of the apostolic writing*, and of the Fep'uagint 
G'i • k, wi have been fuH) co. vinced that what a classical scholar, 
or .» ci itical e I) mologist, might a^pr :ve as a literal version of some 
passages, is by no means the meaning of the writer And the 



PREFACE. IX 

king's translators have frequently erred in attempting to be, what 
some would call, "literally correct." They have not given the 
meaning in some passages where they have given a literal transla- 
tion. An example or two will suffice to confirm these remarks. 

ii£;;g*a>, in the estimation of almost every student, literally means 
Jforeste. This, in a quotation from the Psalms, is, in the common 
version, rendered "I foresaw the Lord always before my face." 
This a Greek scholar would say, is very correctly rendered, and 
much more so than to have read it, "I fixed my mind upon the Lord" 
Yet the latter is just the meaning of the passage; for Ityo in com- 
position signifies place as well as time, and is here what grammarians 
call intensive. Again, the Hebrew word translated in the Septua- 
gint by Tlgoogiu, signifies to place or set. But even when Uco in 
composition with apctot signifies time and not place, it will not always 
suit the design of the passage to translate it I foresee. The king's 
translators found it would not do to render it, Acts xiv. 29. as they 
have done above. Here they render it seen before. "They had 
seen before with him in the city of Trophimus, an Ephesian." To 
have said they "had foreseen -with Myi, would have changed the 
meaning altogether. 

The same sort of error is found in Romans, xi. 2. though In an- 
other word, TH^yivcec-iuc, I foreknew. The phrase is, "God hath 
not cast away his people which he foreknew." Thi3 is literal 
enough; and yet not the meaning of the passage. Foreknew 
means to know some event before it happen. But this gives n© 
meaning to the passage. There is nothing that distinguishes God's 
people from any others; and yet the apostle, to have spoken good 
sense, must have meant something, on account of which God 
would not cast away his people. But there is nothing said in this 
translation about them, that might not have been said about the 
greatest reprobates. 

Now there is the same difference between knowing before and 
foreknowing, that there is between seeing before and foreseeing . 
The translators seem, at other times, to have known this, lor they 
render Acts xxvi. 5. quite differently — "The Jews which knew me: 
from the beginning" not foreknew me. In annher place they have 
rendered ISqcuqr.mt., very properly, / have said before; because it 
would have been absurd *o render it literally, / have foretold, 
Now in the Septuagint Greek the verb yivaxrxM signifies 1 approve, 
as well as / know, and is so used in tlie aposloiic style. In the 
phrase, "depart from me, 1 never knew you," it ought to have 
been rendered, 1 never approved or acknowledged you; and in main 
other places the meaning would have been obvious had the Helen- 
istic sense of the term been given. The passage in the Epistle to 
the Romans, therefore means — "God hath not cast away his people 
whom heretofore he acknowledged," or approved. 

This is not the place for entering largely into such specifications, 
We can only produce an instance or two, and proceed. Those 
who may be disposed to object <o some passages in this version as 
not being so literal as the common one, before they proceed to 
pronounce sentence upon them, had better read all Campbell's 



I PUEFAt h. 

Preliminary Dissertations, and Notes Critical and E>pVuu 
and particularly his f< urlh Dissertation, from which we have Uk( , 
•he above examples. Let him also read Macknight's Disquisitions 
and Criticisms on the minor terms, such as adverbs, prepositions, 
and conjunctions, and then he will be better prepared to estimate 
the merits of this and the common version on the subject of literal 
translations. 

We should also remind the same class of readers that an intimate 
acquaintance with the Septuagint Greek of the Old Testament is 
of essential importance in translating the New. The seventy 
Hebrews who translated their own scriptures into the Greek 
language, gave to that translation the idiom of their vernacular 
tongue. Their translation, if I may so speak, is a sort of Hebrew 
Greek. The body it Creek; but the soul is Hebrew. And, in 
effect, it com- s to tnis, that as we have no other Hebrew, by 
which to understand the Hebrew scriptures, but the Hebrew of 
the Old Testament; bo we have no Greek, by which to understand 
the aposlolic writings, but. the Greek of the Jewish and Christian 
prophets. The parallelism is so nearly exact, that it subtracts 
but little from it to allow that there is some importance in having 
a correct knowledge of the Greek classics. The Septuagint being 
read for nearly three centuries prior to the christian era, in all the 
synagogues of the Helenistic Jews, being generally quoted by our 
Lord and his apostles, must have essential')' affected the idiom of 
all the inspired writings of the christian Apos les. Consequently, 
incomparably more retard should be paid to the Septuagint, than 
vo the classic use of Greek terms. 

To superficial readers many improvements in this version will 
appear of little importance; but to those who think more pro- 
foundly, some of the most minute alterations will appear to throw 
a new light and lustre on many passages. But of this every reader 
will judge after his own measure. We would only say that the 
edification and comfort of a christian ma) be greatl) promoted by a 
minute examination of this version, and a diligent comparison of 
it with the common one. 

But some are so wedded to the common version that the very 
defects of it have become sacred, and an effort, however well 
intended, to put them in possession of one incomparably superior 
in propriety, perspicuity, and elegance, is viewed very much in 
the light of making "a new Bible," or of altering and amending 
the "very w ord of God." Nay, some are prepared to doom even 
attempt of the kind to the anathema in the conclusion of the 
Apocalypse upon those who add to, or subtract from, the word of 
God. To such we had concluded to offer some remarks; but 
finding our ideas so much more happily expressed in the Preface 
to "Campbell's Gospels," we had extracted a few passages, and 
,n examining the London edition of this same version, found that 
the editor of it had actually published in his preface the passages 
we had selected for ours. Struck with the coincidence, we here 
insert the whole preface to the late London edition of this transit 



PREFACE. Xl 

tion, which, with the exception of the two first sentences, is all 
extracted from Campbell's original preface to his translation. 

"Many timid, yet well disposed persons, have been apprehensive 
that a new translation of the Holy Scriptures, might tend to 
diminish the veneration of mankind for those sacred oracles, and 
thereby unsettle their faith in the christian doctrine. To such, 
the subjoined extracts from Doctor Campbell's Preface to the 
Four Gospels, may not prove altogether unprofitable. 

"Need I, in so late and so enlightened an age, subjoin an apology 
for the design itself of giving a new translation of any part of scrip- 
ture? Yet there are some knowing and ingenious men, who seem 
to be alarmed at the mention of translation, as if such an attempt 
would sap the very foundation of the christian edrfice, and put 
the faith of the people in the most imminent danger of being 
buried in its ruins. This is no new apprehension. The same 
alarm was taken so early as the fourth century, when Jerome was 
employed in preparing a new translation of the Bible into Latin; 
or, at least, in making such alterations and corrections on the old 
Italic, as the original, and the best Latin manuscripts, should 
appear to warrant. The people in general exclaimed; and even 
the learned were far from applauding an attempt which, in their 
judgment, was so bold and so dangerous. Augustine, in particular, 
who admired the profound erudition of Jerome, and had a high 
esteem of his talents, yet dreaded much that the consequence of 
such an undertaking would prove prejudicial to the authority of 
the scripture; and did not hesitate to express his-tiisapprobation in 
very strong terms. That interpreter, however, persevered, in 
spite of the greatest discouragements, the dissuasion of friends, 
the invectives of enemies, and the unfavorable impressions which, 
by their means, were made upon the people. The version was 
made and published: and those hideous bugbears of fatal conse- 
quences, which had been so much descanted on, were no more 
heard of. 

"How dismal were the apprehensions which were entertained 
immediately after the Reformation, on account of the many trans*- 
lations of scripture which came in quick succession, one after 
another? Have men's fears been justified by the effect? Quite 
the reverse. The violent concussion of parties at the Reformation 
prodnced, as might have been expected, a number of controversies, 
which were for some time hotly agitated; but the greater part of 
these were in being before those versions were made. Nothing 
will be found to have conduced more to subvert the dominion of 
the metaphysical theology of the schoolmen, with all its intermi- 
nable questions, cobweb distinctions, and wars of words, than the 
critical study of the sacred scriptures, to which the modern trans- 
lations have not a little contributed. 

"It has been said that the introduction of different translations 
tends to unsettle men in their principles, particularly with regard 
to the authority of sacred writ, which, say they, is made to speak 
so variously in these productions. For my part, I have not dis- 
covered that this is, in any degree, the effect. The agreement of 



\ii PREFACE. 

all the translations as to the meaning, in every thing of principa, 
consequence, makes their differences, when properly considered, 
appear as nothing. They are but like the inconsiderable variations 
in expression which different witnesses, though all perfectly unex- 
ceptionable, employ in relating the same fact. They rather confirm 
men's faith in scripture, as they show, in the strongest light, thai 
all the various ways which men of discordant sentiments have de- 
vised of rendering its words, have made no material alteration, 
either on the narrative itself, or on the divine instructions contained 
in it. People are at a loss to discover that the difference among 
interpreters lies chiefly in this, that one renders the account of 
things which that book exhibits, more intelligible, more perspicu- 
ous, or even more affecting than another. These differences are, 
T acknowledge, of great moment to readers; they are such as may 
show one version to be irrcatly superior to another in point of use; 
yet as they are all compatible with justness of representation in 
every thing essential to the historical and didactic parts of the 
work, they are so far from affecting the credibility of the whole, that 
they serve not a little to confirm it." 

To these judicious remarks, extracted from Dr. Campbell's 
preface to hi? translation, I will add another.— "Against the com- 
mon translation, in use at present, which was made and authorized 
in the beginning of the reign of James I. there were precisely the 
same exceptions taken, founded in the like apprehensions of per- 
nicious consequences. Whoever will consult the preface to that 
translation, and read the paragraph which is titled on the margin, 
T'he Speeches and Reasons both of our Brethren and .Idversaries 
against this work, will be surprized to find how much they coincide 
with what has been thrown out, of late, against any new attempt of 
the kind. It is remarkable that, since the days of Jerome to the 
present, the same terrible forebodings have alwayo accompanied 
the undertaking, and vanished on the execution; insomuch that 
the fatal effects predicted have never afterwards been heard of." 

With regard to the arrangement and execution of this work, we 
hope it will be found unexceptionable. To fall upon a proper 
plan of making references to the common version, we found a 
difficult task. To checker the margin with a column of figures 
marking every verse in the common version, appeared no way 
profitable to the reader. It rather perplexes the eye and distracts 
the attention of the reader, as well as dislocates the sense, and 
perpetuates wh*t ought soon to be forgotten. But to facilitate his 
comparing any sentence in this with the common version, we have 
placed on the top of every page the chapter or chapters that will 
be found in it; and at some one paragraph, as near to the middle of 
the page as possible, the number of the verse. These references 
will always bring him within a few sentences, if not to the one, he is 
in quest of. His having to read a sentence or two to find any par- 
ticular one, will be a happy necessity, for which he will always be 
requited. 

In the four narratives of the life of the Lord Jesus, we have 
Allowed the sectional divisions of the translator, which in no place 



PREFACE. Xlii 

interferes with the sense of any passage. In histories it is easy to 
make such divisions as do not impair or obscuie the narrative. 
Besides, all histories, ancient and modern, are so arrsng^d. |> Lt 
in the Epistles such divisions are net to oe expected; nor are they 
so compatible with epistolary as historic composition. Some typo- 
graphical mistakes, and errors in punctuation, both in the London 
edition of this translation, and in the Boston impression of Doctor 
Campbell's work, are corrected in this volume; and where the 
London publishers have departed from the original works of Camp- 
bell, Macknight, and Doddridge, we have restored their own 
words. . . 

Instead of crowding- the marg-.n with different translations and 
critical note?, we have placed them in an appendix, and made 
references to them at the bottc m of the page. As Dr. Campbell is 
iustly esteemed the first translator in point of correctness and 
elegance that ever gave aversion of any part of the Scriptu-es, and 
as he has translated many passages in the ether book* of the New 
Testament, we have very generally given his translation in the 
text and placed those for which they are substituted in the appen- 
dix. We have sometimes done so with others, but have always 
ffiven in the appendix or in the text all the translations proposed. 
So that all that we can be praised or blamed for is this one circum- 
stance, that we have given the most conspicuous place to that 
version which appeared to deserve it; but as the reader will have 
both, we have not judged for him, but left him to judge for 

himself. . ..•••,. . 

If the mere publication or a version ot the inspired writings 
requires, as we believe it does, the publisher to have no sectarian 
object in view, we are happy in being .able to appeal to our whole 
course of public addresses, and to all that we have written on 
religious subjects, to shew that we have no such object in view. 
We have disclaimed, and do again disclaim, all affection or partiality 
for any human system, creed, or formulary under heaven. The 
whole scope, design, and drift of our labors, is to see christians 
intelligent, united, and happy. Believing that all sects have gone 
out of the apostolic way, and that every sect must go out of the 
way, (for Christianity is, in its nature, hostile to all, and to 'every 
<?ect) we will not, we cannot, we dare not, do any thing to the 
erection of a new one, or assisting any one now in existence in its 
human appendages. As to any predilection or preference to any- 
one now existing, we have none, farther than they hold the tradi- 
tions of the apostles. As far as they hold fast these, we hold with 
them; and where they desert these, we desert them. Besides, we 
have no aversion to, or umbrage against, any one more than another. 
We oppose them most, who most oppose, and depart from, the 
simplicity that is in Christ. 1 do most solemnly declare, that, a^ 
far as respects my feelings, partialities, reputation, and worldly 
interest as a man, I would become a Presbyterian, a Methodist, 
a Quaker, an Universalis?, a Socinian, or any thing else, before the 
sun would set to-morrow, if the apostolic writings would, in my 
judgment, authorize me in so doing: and that I would natj-rv* 



\iv PMFACB. 

one tum to the moaning of an adverb, preposition, or int< 
tion, to aid any sectarian cause in the world. "W hether every 1 1 
may give mc full credit in 10 declaring myself, I know not; but I 
thought it due to the occasion thus to express the genuine and 
Cted feelings of my heart. May all who honestly examine 
, version abundantly partake of the blessings of that Spirit 
which guided the writers of this volume, and which breathes in 
every page, "(ilory to God in the highest heaven! peace on earth! 
Mid good will among men!" 

A. C 
Jamary 29th, 1826. 



I'llEFAfcE TO TBK NA'njJVriVSS OF 

Matthew, Mark, Luke, and John. 

THESE books were designed to be read and understood by 
persons of the humblest capacity, as well as by those of the mos/: 
exalted genius. Readers of the most limited education, as well 
as these of the most liberal attainments, were equally embraced 
in the views of the writers. If particular attention was paid to 
any class of readers, it was doubtless to the poor, who have not 
the means of a refined education. One of the most striking 
-evidences of the divine mission of the Saviour was, that, to the 
pooh, his glad tidi?igs -were annowieed. A revelation not adapted 
to them, forfeited all claims to a divine original. 

In laying' down soii;e general principles or rules for reading 
intelligibly the following narratives, regard must be had to all sorts 
of readers; the young as well as the old; the illiterate as well a* 
the learned; and also some attention must be paid to the difficul- 
ties that lie in the way of a rational and profitable perusal of them. 

In the first place, then, there is no. opinion or notion which is 
more prejudicial to an intimate acquaintance with these writings* 
than that of the Egyptian priests, introduced into the first theolo- 
gical school at Alexandria, and carried throughout Christendom, 
viz. "that the words of scripture have a mystical, spiritual, theo- 
logical, or some other, than a literal meaning; and that the same 
rules of interpretation are not to be applied to the inspired writings 
that are applied to human compositions." Than which no opinion 
ts more absurd, and pernicious. If this notion were correct, all 
efforts to understand this book must be in vain, until God sends 
us an interpreter, who can resolve those enigmas and mystic word's 
of theological import, and give us the plain meaning of what the 
Apostles and Evangelists wrote. 

The reader will please to consider that when God spake to marij, 
he adopted the language of men. To the fathers of the Jewish 
nation he spake in their mother tongue. By his Son he spake; and 
his Son, by the apostles, spake to all nations in their own languages. 
When he spake to any nation be uniformly adopted the words of 
that nation in expressing his will to them. And that he used their 
words in the commonly received sense, needs no other proof than 
this; that if he had not done so, instead of enlightening them in the 
knowledge of his will, he would have deceived and Confounded 
them. Than which no hypothesis is more impious. For example, 
were G6d to speak to us in English, and select from our vocabulary 
the words death, punishment, perpetual, and tricked. "Were he to 
ttse the last term as \*e use it, and annex to the others a significa- 
tion different from that we affix to them; such as to mean life by 
the term death, happiness by the term punishment, and ^limited time 
by the word perpetual; and without apprising us of such a change 
in the meaning, say, "Perpetual death shall be the punishment of the 
•micked," what a deception would he practice upon usj! His words* 






*Vi 



PRE! ACL. 



in our acceptation, would convey a tremendous thought; but, if 
his reserved sense, would mean no more than "a limited life shall 
be the kappmen &/' the nicked." 

Once more on this topic. As no'.hing can be said to be revealed 
or made known by words which are not perfectly intelligible, so 
we find the s:icred writers, so conscious of this, that when they used 
any word wine)) was not familiar to the readers whom they address- 
ed, they immediately add, -wtich being interpreted, signifes." It 
then, these writers were accustomed to explain any word not 
familiar to their readers, does it not undeniably follow that tbey 
supposed every word or allusion not so explained, sufficiently 
plain already? And again, would not the same benevolence, and 
respect to the capacity and understanding of their readers, whiclK 
induced them to explain some terms of very subordinate impor- 
tance; such as corban, talitha cwm, Aceldama, Golgotha, Uc. &.c 
have caused them to explain words of infinitely more importance, 
such as repentance, faith, hope, love, justify, covenant, baptism, 
ambassador, Son of God, eternal life, everlas'ing punishment, &c. 
if they had not supposed such terms sufficiently plain in the com- 
mon usage, as quite intelligible to all their readers. From these 
plain facts and arguments, we deduce the following rule or direc- 
tion to all those who, under the guidance of Heaven, desire to 
understand these sacred books: — 'You are to understand the vords 
and sentences in these narratives, and, indeed, in all the apostolic 
writing*, by the application of all those rides by -which you arrive a4 
the meaning of any book or writing in the world.' 

Next to a regard to the commonly received sense of the words 
in these writings, nothing contributes more to the clear and 
certain understanding of them, than a knowledge of the design of 
the respective writers of each part of this volume. In one respect 
they all may be said to have but one design. Taking the ultimate 
happiness of man as the grand design of all revelation, it must be 
granted that all the inspired writers had this object in view in all 
lhat they wrote. It is, however, capable of the clearest proof, 
and, indeed, it is universally admitted that every writer who has 
written different parts of this book, had a different design in each 
separate communication. For in the prosecution of one grand 
design, there are often a thousand items distinct from each otbei 
to accomplish, each of which may be the design of one particwlu. 
effort. Now it requires not a moment's reflection to see that Paul 
had one design in writing to Timothy, another in writing to Phile- 
mon, and another in writing to the congregation in Rome. 

It is granted by all critics, that when all grammatical rules fail to 
settle the meaning of any ambiguous word or sentence, a know! 
of the design of the writer, or speaker will do it. I'ven when a 
writer's terms are badly selected or improperly used, a knowledge 
of his design makes his meaning plain. Daily experience must 
convince us that we can more easily solve difficulties and correct 
mistakes in composition, by a knowledge of the design of the 
writer, than by any other means we possess. Indeed the more 
weighty and important criticisms upon verbal inaccuracies, ?r^ 



PREFACE. XV11 

predicated upon a knowledge of the design of the writer or speaker. 
If, then, a suitable regard be paid to the design of any speaker or 
writer, how ambiguous and incorrect soever his words may be, we 
shall seldom, if ever, fail in understanding him. For example: 
Little children when they first begin to speak have but few terms 
at command, and necessarily apply them very inaccurately. Yet 
their nurses and attendants find little or no difficulty in under- 
standing them. In regarding what they design to communicate, 
their language becomes as definite and precise as that of the 
Grecian or Roman orator. 

To those who inquire how we are always to find out the design 
of a writer, we would just observe, that his design becomes ap- 
parent either from an express avowal of it, or from attention to a 
variety of circumstances connected with his writing, or from both. 
But this will, in the sequel, become sufficiently plain. Indeed 
many readers appear to discover the design of a writer much sooner 
than they do the meaning or propriety of what he says. 

But to bring these general hints to bear upon our subject, we 
must request the attention of our readers to the design of the 
narratives of Matthew, Mark, Luke, and John. In this way, we 
think, we can most profitably introduce them to the acquaintance 
of the youth who may peruse them. 

Had we no means of ascertaining the design of these four histo- 
rians, other than mere conjecture, predicated on circumstances, 
we would rationally conclude that their design in committing to 
writing their testimony concerning Jesus of Nazareth, was the 
same as induced them to deliver it verbally; only with this differ- 
ence, that in writing it they designed to perpetuate in a more 
permanent form, what must soon be corrupted and forgotten if 
only spoken and not written. And t!iat the conviction of unbe- 
lievers, and the confirmation of di. c riples in the truth of one in- 
comparable fact, was the grand design of their testimony, whether 
verbal or written. This illustrious fact is, that Jestis the Nazarene 
is the Son of G<xf, the Saviour of men. But we are not, in this 
rnstance, dependant on conjecture. We are expressly told by one 
of the historians that his design in writing was, that through his 
■written testimony the reader "might believe that Jesus is the 
Messiah, the Son of God, and that believing this, he might have 
life through his name." Another of these sacred historians says, 
that his design in writing was, that a certain illustrious personage, 
a christian 'disciple, to whom he inscribed his narrative, "might 
know the certainty of those things wherein he had been instruct- 
ed." This narrative was only inscribed to this personage, and 
through him made public property; and, consequently, was design- 
ed to produce the same effects in all persons similarly circumstan^ 
ced, and therefore was as well designed to produce faith where it 
was not, as to confirm it where it already existed. But, in brief, 
whatever was the grand design of one of those historians, was the 
design of them all; for they all were employed to bear testimony 
for the same person; and in doing this, they were equally guided 
by one and the same spirit. 

2* 



• 

V. iiv.:.f . 'inferences .is in their i 

too, the design of r to explain. Hut was 

not the design ol lie, it was llic design 

no all to prove one fact; I not f the tame id 

. the s:ime ar.cu- 

every way in v bich 

nit m^t'jL . ... r in calling \our 

it on to it. 

As all n-.v ;..:i;ies, and all people their 

own ways of thin] ising themselves; these 

. nstances, lequire a corresponding variety in 

. ■ .-; oken be 
. ser precisely the 
same. No.v in v . \\ 

\arv their cam' . | luces, ar.d 

k or write. Tor example; t!, 
Paul proclaimed the. same gospel at all times and in all places, lie 
does not akva>s . nor accompanied with 

the &a.r.e evidences, a Thus in publishing 

the same gospel to the I Inliocbitns, 

y all the pj iews, feel- 

ings, and cucuiYialances of US Style, the~ 

tacts, arguments, i.;id evidences, to the capacities, views, ami cir- 
cumstances of his hearers. While he publishes the same glad 
tidings to them all, he varies in many respects upon all these 
-.ccacsons. Thi I tely r.ece?s:.;-; to his success, and is a 

most irrefragable prut.: . : the sincerity and honesty of the man, 
and greatly adds to the credibility - imort)! Now for the 

same reasons that Paul differs from himself, or varies in his wa) &t 
speaking the gospel in uw\ em places, he would have observed 
the same varieties in writing ;t to the some people. For he never 
spake at random in publishing the glad tidings, and what he spake 
was as deliberate as what he •wrote. For tin- same reasons, tht-re- 
lore, had any one of the writers of these fout .histories written 
them all to the different persons, at the different times, and in the 
different places where they were at first published, there is every 
reason to believe that thej would have been as different from eaca 
other as they are; and making a reasonable allowance for the pecu- 
liarities of each writer, that tiity would have been the same as they 
now are. Man) reasons could be oflered for this opinion; hut we 
shall only submit one proof or argument in favor of it, which is 
indeed done when one single fact is staled, viz. Luke, in his Acts 
of the Apostles, ili.ee times j-ives an account of Paul's conversion 
and special call to the apostleship, and these time differ as much 
from each other as Matthew, Mark, and John differ in their nai tvtives 
. nog Jesus of Nazareth. Hut there is just the game reason 
..:■ i necessity for, and the s..rr.e propriety in, the varieties which 
arc found in these four histories, as there was lor Paul to speak the 
gospel in a different way, with different arguments, iacts, and 
evidences, in the different places in which he published it. Suppose 
Matthew Levi to have written a narrative for the Jews iu Jiuiea, 



PREFACE. XIX 

one for the conviction of the people at Re me, one for Jews ant! 
Greeks in Greece, one for the Asiatics in general, at different 
periods within the lapse of from 20 to 30 years, would it not 
have been as fitting for him to have been as diverse in his state- 
ments as Paul was in his preachings in Damascus, Lycaonia, Athens, 
and Rome? 

It was, for example, of indispensable importance that Matthew 
Levi, when writing for the Jews in Judea, at the time in which 
he wrote, should trace the lineage of Jesus of Nazareth up to 
David and Abraham; but of no consequence for the people of 
Rome for whom John Mark wrote, that he should do it at the 
time he published his testimony. This and other differences be- 
tween Matthew and Mark and the others, is precisely analogous 
to that between Paul in Damascus and Paul in Athens. In a Jewish 
synagogue at Damascus the Jewish prophets must be circumstan- 
tially adduced; but before the Areopagus in the city of Athens, 
Aretas, a Grecian poet, was better evidence than Isaiah or Daniel — 
better adapted to the audience and to the design of tie speaker. 

To return to the design of these four testimonies. The immedi- 
ate design of these writings is to convince men that Jesus of Nazareth 
is the Messiah, the Son of God; and the ultimate design of them is 
to put men in possession of life! Matthew's design was, in the first 
instance, to convince the Jews in Judea — Mark's design was to 
convince the Grecians; and John's design was to convince the 
Asiatics in general of this fact; and, if you pleapc, through these, 
finally all nations. Now as the Saviour did not exhibit all the 
evidences of his mission in any one town, village, or city, or to any 
people, it was quite compatiole with his example, and with all 
circumstances,, that none of his ambassadors should attempt to lay 
all the evidences before any one people, whether they preached 
as Paul in all nations, or wrote, as these writers did, for the convic- 
tion of different nations and people; 

Now to bring all these remarks to bear upon a rational and 
profitable art of reading these memoirs, we shall, for example, 
take the testimony of, Matthew Levi; and shew how a knowledge 
of his design illuminates every page, and contributes to clear and 
comprehensive views of that religion, in the establishment of which 
he was an active and honored agent. We shall then suppose that I 
was possessed of all the facts and documents with which Matthew 
was furnished, and that I designed to address my countrymen the 
Jews, in order to convince them that Jesus of Nazareth, who had, 
at the time of my writing, finished his earthly career, was that 
Messiah, the Son of God, which God had long and often promised, 
and they had expected. That I might write with the most effect, I 
would take into view the circumstances of the Jews at my time of 
writing. I would place before me their different sects 'and preju- 
dices, the popular errors and the popular truths of the time; and 
being fully acquainted with these, 1 would select out of the infor- 
mation, with which I was furnished such facts and documents as 
would suit all the circumstances of the case. Being aware that the 
whole nation expected a prince and deliverer to arise from among 



PREFACE. 

them, and from the house of king David, I would conclude 
unless I could satisfactorily prove- that this Jesus was legitimately 
descended from Abraham through David, all further attempts to 
convince my countrymen would he in vain. For this purpose, 
then, I would apply to the register's office for a copy of the roll of 
the lineage of the house of David, wt |] attested; and from this trace 
Jesus to David, and thus prove that, in as far a3 pedigree was con- 
cerned, this person had the most legitimate claims upon their faith, 
as being unquestionably from the most public and well attested 
documents, a descendant of king David. In the next place I would 
remember, that not only his descent from David, but many circum- 
stances of his nativity > nd infancy had been pointed out bv the 
prophets of my nation, and that the people of my time expected 
these to be fulfilled in the Messiah. I would therefore introduce 
those circumstances which had been foretold; such as, the character 
of his mother — the place of his nativity — the slaughter of the 
infants in Kamah — his flight into Egypt — his being recalled— his 
being brought up in Nazareth — and the history of that Elijah that 
was to come before him. Thus 1 would adduce the testimonies of 
Moses, David, Isaiah, Jeremiah, Hosea, Malachi, as all concurring 
/n 'urn. 

.Having then introduced him under all these favorable circum- 
stances, and fairly brought him before my readers, accompanied 
with every attestation which eilher their own expectations or the 
sayings of their prophets had made necessary; my next effort 
would be to furnish such evidences as their expected Elijah pre- 
sented in his behalf, and such unexpected attestations as his Father 
from heaven and the Holy Spirit had given at his first public 
manifestation to Israel. Then I would give a specimen of his own 
character, deduced from what he said and what he did, that they 
might judge whether there was any thing in his doctrine or deeds 
incompatible with his pretensions. In selecting his own declara- 
tions I would prefer those of the greatest notoriety, such as his 
public discourses; and of his miracles I would adduee not only 
those of the most splendid character, but those which were per- 
formed in the presence of the largest and most respectable assem- 
blies. 

1 would occasionally, as opportunity served, state the success 
attendant on his labors, mention the names of his principal follow- 
ers, and introduce as early as possible to the notice of my readers 
those prominent characters who afterwards occupied so conspicu- 
ous a place in the triumphs of his cause. I would sometimes 
record such incidents in their history as would unfold their true 
character, and serve to give them credit with the people. We 
would always introduce the ancient predictions that bore upon 
him or them, and thus present a chain of evidence addressed to 
all that is in man, and to the peculiar temper and feelings of my 
countrymen. For this purpose pains would be taken to shew how 
he acted in all sorts of company — amongst friends and foes; and 
still having regard to the prejudices and errors of the times, such 
occurrences as would have a tendency to correct those mistakes 



PREFACE. XXl 

would be minutely detailed. Combining brevity and great com- 
prehension with simplicity and perspicuity; tracing every promi- 
nent incident from his birth to his grave, his resurrection and 
ascension into heaven, we would thus produce such a phalanx of 
evidence as would leave without excuse every man who had read 
the ancient oracles, or only heard the comments of the public 
instructors of the people. 

Such, I say, would be the general outlines of the course which 
reason would suggest to a person whose design would be to 
convince a people circumstanced as the Jews were, at the time 
Matthew published his testimony in Judea. And such, substantially, 
Is the course that Matthew has adopted, and pursued. 

JSToto as the design of a -writer is his oion guide in the selection and 
arrangement of his materials, arguments, and evidences, so it is the 
only infallible guide, -when known, to the interpretation of -what he 
has -written. A regard to the grand design of the whoie, and the 
grand design of each item in the narrative, will do more to explain 
to us the meaning of what is written, than all comments upon the 
meaning of words, or what is called "the doctrines" of scripture. 

Were we to write at a great distance from Judea, as John did; 
where the people knew little or nothing of the Jewish prophets, 
or of the Jewish customs, we would not think of troubling them 
with a roll of lineage about his pedigree, nor with many quotations 
from the ancient prophets; except to let them know that he had 
been the subject of ancient prophecy, and mention afew instances 
to show that those prophecies had been most exactly fulfilled in 
him. We would introduce John the harbinger merely as "a man 
sent from God." If we spoke of the people of Canaan, we would 
simply call them Jews. If we introduced any Hebrew names, such 
as Rabbi or Messiah, we would interpret them. If any of the 
sacred institutions of the Jews' religion, such as the passover, was 
introduced, we would call it a feast of the Jems. U we referred 
to any of the usual customs of the Jews, we would explain them, 
such as the Jewish manner of purifying. If we spoke of places in 
that country, we would give a geographical description of them, 
such as Bethany on the Jordan. If we alluded to the sectarian 
feelings of these people, we would describe to what extent they 
were carried, by informing our readers that the Je-ws have no inter- 
course -with the Samaritans. Nay we would adopt the style of the-j 
east as far as compatible with a lucid statement of facts; and as 
light was a favorite topic of the Asiatics, we would, under this 
similitude, introduce to their consideration, Jesus as "the light of the 
world." In affording them the evidences of the mission of this 
wonderful personage, knowing that they would argue much from 
the reception which Jesus met with at home in his own country > 
we would be particular in narrating the miracles wrought in and 
near to the metropolis; and the different arguments to which they 
gave rise: and as they would be more likely to have heard his fame 
from the people that visited Jerusalem at the great annual festivals 
*nd convocations, we would more minutely detail what happened. 



-Vxn PREPACK. 

on those occasions. Such would be 9ome of the peculiaritres In 
addressing a people so great strangers to the Jewish history. 

With similar varieties both Luke and Mark are distinguished, 
bat for the same reasons, and subordinate to the same ends, and 
are fust as easily understood as those of Matthew and John, when 
all the preceding considerations are attended to. 

He who sincerely desires to understand these narratives will not 
only most unfeignedly present his supplications and prayers to him 
who givettt his Holy Spirit to them that ask him, but he will 
exercise those faculties ot understanding which God has given 
him, and to which he has adapted all his communications since 
man became a transgressor. He will apply the same rules of 
interpretation to these compositions which he would apply to any 
other writings of the same aniiquity. He will consider the terms, 
not otherwise explained by the writers, as conveying the same 
ideas which they are wont to convey in common acceptation. He 
will alwajs keep the design of the writer before his mind. And, 
for this purpose, he will attend to all circumstances requisite to 
ascertaining his design— Such as the character of the writer him- 
self, the circumstances of the people whom he addressed, or 
amongst whom he published his writings; their peculiar prejudi* 
ces, views, and feelings, at the time of his writing to or for the»; 
his own most explicit avowals with regard to his motives and 
intentions in making any communications to them. All these things 
will be attended to, and the writings examined in the natural order 
In which they are presented; noting every allusion and incident 
with the greatest circumspection, whether it regard time, place, 
or character. But above all, the most prominent object which the 
writer has in view will be the most prominent in <he consideration 
of a rational reader of his writings. And when difficulties occurj 
not to be satisfactorily solved by the mere import of the word?, 
that meaning which best accords with the design of the whoLe 
writing, or with the particular passage, will be preferred. 

But, as yet, we have not called the attention of the reader 
to the ultimate design of these narratives. We have, indeed, 
noticed that the immediate design of these narratives is to con- 
vince the reader — that Jesus of Nazareth is the Messiah, the 
Son of God — and that this object is subordinate to another design. 

Viz. that THE READER MIGHT, THROUGH THIS COXVICTIOX, ESJOV 
EVERLASTING LIFE. 

Reader! this is the glorious end of these sacred histories. On 
thp following pages is inscribed the most astonishing narrath e ever 
read; the sublimest and the simplest story ever told. But this is 
not all. It is designed to accomplish an object superlatively grand, 
transcending, — in degrees inexpressible,— the most magnificent 
scheme that created intelligence ever conceived. To convert a 
race of polluted, miserable, and dying mortals, into pure, happy, 
and glorious immortals; to convert the gates of death into the 
gates of immortality; to make the pathway to rottenness, and 
corruption a high road to deathless vigor and incorruptible glory , 
tq make the grave itself the vestibule, the antechamber, to a 



pitEFACE. xxiiti 

"house not made with hands, eternal in the heavens;" to make the 
dying 1 groans of sin-worn nature a prelude to ecstacies unalloyed,, 
Yes! this is the benevolent and glorious design of these testimonies. 
13ooks written with such a design, with a design to purify, elevate, 
and glorify, the debased and degraded children of men; to prepare, 
furnish, and adorn them for the society of principalities and pow- 
ers, for the society of their God and King, in a world of perfect 
bliss, most assuredly comes with a divine character to men. Their 
claims on the attention and examination of those to whom they are 
presented, most certainly, are paramount to all others. And the 
bare hypothesis, to say nothing of the moral certainty, that they 
came from God with such a design, methinks is quite enough to 
woo our whole rational nature, to constrain all our moral powers; 
to test their high pretensions to a character so philanthropic and 
divine. 

On such a theme who would not wish to be eloquent! But how 
can we equal in style a subject, which, when but faintly and in 
prospective viewed, exhausted the sublimest strains of heaven- 
taught prophets, and of poets, fired with God's own inspiration; 
whose hallowed lips tasted not the fabled springs of Pagan muses* 
but the fountain of living waters, springing from eternal love! 
Yet even these failed to lisp ifes praise. Nay, the brightest seraph 
that burns in heavenly light, fails in his best effort, and in profound 
thought, pores upon the marvellous theme. The compassion of 
the eternal God; the benevolence and philanthropy of the Father 
of the whole family in heaven and in earth towards us, the fallen 
children of his love, has transcended the loftiest grasp of the 
highest intelligence, and has made to falter the most expressive 
tongue in all the ranks of heavenly powers. In all the rapturous 
flights of those morning stars of creation, in all the ecstatic accla- 
mations of these elder sons of God, the theme has not been reached; 
and though they have tuned their harps a thousand times, and' 
swelled their voices in full chorus in countless efforts, yet the theme 
is still unequalled, and, as it were, untouched. Vain then would 
be the attempt, and fruitless every effort, to express, in corres- 
ponding terms, a subject so divine. Indeed, we have no language, 
we have not been taught an alphabet adapted to such themes, 
"Come then, expressive silence, rvuse it» praiae," 

A. a 



HINTS TO READERS, 



IT has often been noticed that the grand bus of the natural 
*vorld, that the fuid. mental principles of the philosophy of nahire 
^re few and simple; that all sciences predicated upon God's works 
are reducible to a few leading or general Drinciples. The same 
may be said of the grandest of all systems, of the nobles? or all 
sciences— God's own system of virtue, and his science of happi- 
ness. 

All the law and all the prophets Wrr» predicated upon two 
general principles, according to the reasoning of th*- Author of 
the christian religion. In the estimation of the same person, the 
whole christian religion is predicated upon one Jjct. But this fact 
is of such an astonishing nature fiat it affects both heaven and 
earth. Its meaning is every thing that regulates, or, it is the very- 
principle upon which is predicated the moral government of the 
world. It affects the government of God over all men, ana the 
cheerful and acceptable allegiance of any part of them. Ir )5 t 
the moral system and to the moral empire, every thing that the Sun 
is to the solar system and to the globe which we inhabit. It is the 
centre around which all pure and gracious affections in human 
minds revolve; and it is the source of light and life to a benighted 
and dying world. It attracts to itself every happv eye in i i, e 
universe, and draws to itself every pious emotion in every human 
breast. The eyes of all saints, in all lands, are gladdened bv its 
light; and the hearts of all are cheered and warmed by its vivifying 
powers. That the christian religion should be based upon such a 
fact is every way becoming of its author, and exhibits it to the 
rational mind as every way glorious and divine. 

When one question of fact is answered in the affirmative, the 
way to happiness is laid open, and all doubts on the nature of true 
piety and humanity are dissipated. This question is one which the 
following histories alone can answer. The fact is a historic one, 
and this question is of the same nature. It is this: Was Jesus the 
JVazarene the Son and Apostle of God? This question is capable of 
being converted into various forms, such as, Are the subsequent 
naVYativestrue? Did Jesus actually and literally arise from the dead 
after being crucified and interred? Did he ascend into heaven in 
the presence of his disciples? Is he constituted the Judge of the 
living and the dead? Or, Was he an impostor and a deceiver of 
men? It may be proposed in many a form; but it is still a unit, and 
all comes to this — Is Jesus the J\azarene, the Son of God, the Apostle 
of the Father, the Saviour of men? When this question is answered 
in the affirmative, our duty, our salvation, and our happiness are 
fixed and determined. 



HINTS TO HEADERS, XXV 

' vVihoug-h the subsequent writings of the apostles add un immense 
w'eight of evidence to that afforded by these Histories, still the 
fact on which the whole system is built, is exhibited and attested 
in the following narratives; and from these primarily, if nut exclu 
siveiy, its truto and certainty must be determined. 

Any hints, therefore, which may arrest the attention of the 
youthful reader, and direct his inquiries in the fair and impartial 
examination of these witnesses, appear to us of primary importance* 
F»r if these histories are not believed and understood, there is no 
enjoyment of the glad tidings which they announce — Philanthropy 
cannot exhibit itself to so much advantage on the theatre of tins 
life, as in calling the attention, and in directing the pursuits of the 
young and the thoughtless, in the acquisition of what may be 
emphatically called the true knowledge. 

In addition to the remarks on this subject, found in our preface 
to the four following narratives, we will subjoin a few important 
facts, derived from various sources, which we cannot at this time 
enumerate. These are designed to aid the youth who are desirous 
of understanding the following testimonies in their minute and 
diligent researches in these mines of salvation. 

I. A"ot one of these four historians wrote -with any design of im- 
proving upon the others, of detailing the things omitted by them, or 
tf supplying any defects -which he observed in their statements. 

From this fact it would follow that none of these writers had 
any concern or thought when writing, how *his testimony would 
correspond with, or how it might be viewed as an improvement 
upon, any other one. We know that this fact is not generally 
noticed, and that many "Harmonies" and "Sketches of the Life 
of Jesus," taken from these narratives, are predicated upon the 
supposition that each subsequent history was written with some 
design to supply the defects of the preceding. But amongst the 
arguments which support the above fact, one is chief; and, in our 
judgment, alone sufficient to make it manifest to alL Fur exam- 
ple; let it be supposed that Luke or John wrote with a design to 
supply certain omissions in Matthew, to make some improvement 
upon his testimony; how will such a supposition affect the charac- 
ter of Mitthew as an Apostle, or the Spirit by which he wrote? 
The Evangelists, Mark and Luke, on tiiis hypothesis, appear as 
correctors or improvers upon an Aposde!! But John avows his 
own design in writing, and this settles the point witn regard to 
kim. Nor can it be inferred from Luke's own preface, that he 
had ever seen the writings of Matthew or Mark. Ke speaks of 
many attempts that had been made to write these memoirs, but 
there is not the least ground to imagine that he ever alludes to any 
of those we now have. 

The above fact is of much importance on many accounts; but 
we must leave it unaccompanied with any illustration or application 
to the use and appropriation of the reader. 

II. J\ ot one of these historians relates all that he knew of Jesus, 
nor do the{j all relate as mucli as any one of them could have rttaicd 
concerning him. In proof of this, see John, chapter xxi. Tim was. 

3 



xxvi - MS 1*8 i o ;,i IDE 

not their object. They do indeed Rive ■ fair spec 
doctrine tnd of the evidence end authority which uccompan 

in order to explain smut- f..cts which are partially related lr 
onfc, ni'U-. fully bv another, differently by a third, and not at ill 
by some ol them; it will be necessary to remember that th 
omit some things to which some of them refer, and that allusions 
;:tv found in one to facts which he omits t.-> record, bot which arc 
found in another. (As before said, it cannot he proved that any 
one of them had ie< n the testimony of any other at the tin 
wrote his own.) An instance or two must suffice. Three of the 
historians mention that Chorazin is addressed by the Saviour as 
having been the theatre on which many and stupendous miracles 
were wrought; such as would have converted Tyre and Sidon; 
and yet not one of the four witnesses so much as says that Jesus 
was ever there, much less exhibits one of these miracles. Again 
we find allusions to a form of prayer which John taughl his di.-xi- 
X>!es; _\el none of these writers record it. None of them tells ns 
ihat John the Immerser'a father was sirnck deaf as well as dumb} 
and yet the fact is alluded to and gathered from these WOrds- 
"They made signs to /acharias how he would have his son 
named." 

In other parts of the New Testament ceitain facts and occur- 
rences in the life of .Tesus are related and alluded to, which are 
not found in any of these narratives. Such as his being seen of 
live hundred brethren at one time, assembled after his resurrec- 
tion; his discourses concerning his reign previous to his ascension, 
and even one saying of his is quoted by Paul, which, with the 
circumstances that gave rise to it, is omitted by them all, vi/. 
•\!i is mare blessed to give than to receive." 

Uut some things aie alluded to by one which happen to he 
recorded by another. For example; John tells us that the disci- 
ple that was known to the High Priest's family went into the 
palace with Jesus, hut he never tells us that Jesus WtJ carried to 
Caiaphas. This the others record. J.uke tells us that the women 
who first visited the empty sepulchre '[found the stone relied avray;" 
hut never tells us that the stone was sealed, or fixed at the entrance 
of the sepulchre. 

This fact not only teaches us that the writers willingly omitted 
to record many things which they knew as well as those which 
*hey have narrated, becau c e unnecessary to the completion of their 
design, but that apparent incongruities in their narratives vvght be 
■ nsily reconciled by a knowledge of those things which either some, 
or ail of them, found no occasion to record. This second fact 
exhibits the weakness oi' those puny critics who reject the testi- 
mony of these witnesses because they did not record every thing 
which they knew, or in a way that suits their peculiar notions of 
what is biting; and it also shews us how little sense there is in all 
that talk about "contradictions and incongruities," and the attempts 
made to "reconcile" them, which w'e so often hear. 

lfl These historians Jo not always aim at giving the precise werds 
-f those thru quote, not even of the Saviour himself, but only the full 



HINTS TO READERS. XXVU 

and precise sense of what was uttered or written. This applies, to 
their quotations from the Jewish prophets, the words of angels, 
and even of the Father himself. 

It is true that where they aim at giving' the words of the Saviour, 
they do, in some respects, vary from one another. In this way, 
however: The Saviour's mother tongue was the Syro-Chaldaic, 
then spoken in Judea. In translating his words into Greek they 
sometimes differ from one another as other translators differ in 
selecting words which equally convey the same sense. And in 
writing to different people they would naturally select such words 
as would mist correctly communicate to their understanding the 
sense of his expressions. But as was said, they do not always aim 
at giving the precise words. For example; the testimony which 
the Father gave to Jesus at his immersion is differently given by 
Matthew, Mark, and Luke: — "This is my beloved Son in whom I 
delight." "Thou art my beloved Son in whom I delight." "Thou 
art my beloved Son; in thee I delight.*' In words these attesta- 
tions differ; but as respects the testimony in favor of Jesus, or as 
respects the sense, they are the same. But these writers do not, in 
this instance, differ more from one another, than one of them might 
Jiffer from himself. The heavenly messenger says to Cornelius, 
"Thy prayers and thine alms are come up for a memorial Before God." 
Yet Peter in quoting these words, says, "Thy prayer is heard, and 
thine alms are had in remembrance in the sight of God." Many such 
instances may be found in these narratives, which, instead of de- 
tracting from, greatly add to, the credibility of the whole. But 
the use and application of these facts is beyond our limits, and left 
:o the judicious reader. 

IV. The Saviour often delivered the same maxims, parables, and 
discourses, during his public labors, and many of his miracles were 
accompanied with many of the same circumstances t though exhibited 
; n times and places far remote. 

A very superficial observer must see this. In the commission 
which Jesus gave both to the twelve and tbe seventy whom he 
employed during his lifetime, he authorizes and commands them 
to announce the same truths, to publish the same facts in every 
village and city, and to perform the same classes of miraculous 
cures for a confirmation of the truths they declared. And indeed 
it would be difficult to conceive how any public teacher, daily 
employed in communicating instructions on a few glorious topics, 
could avoid delivering the same discourses, answering the same 
questions, and exhibiting the same evidences in unfolding the same 
kingdom, and in enforcing the same reformation on all persons, as 
did the Saviour, and avoid repeating many of the same things. 
This fact will solve some difficulties which have appeared to 
some individuals respecting fragments of the "Sermon on the 
Mount" and other discourses found in the different narratives and 
in different places of the same narrative; as well as some othe; 
imaginary difficulties of another kind. 

V. A fifth fact of some consequence, is, that the order of narra- 
tion in these histories is similar to the Jewish and other ancient 



XXVA1 II1N is TO READERS. 

Sjftories, and is not conducted according to the modern plan Of 
\tstoric writings,- consequently not so lucid to us, who are accus- 
tomed to a greater degree of precision in affixing dates to events 
ind transactional as also in describing the theatres on which they 
happen, as histories conducted en our own plan. 

We art- liable to err in supposing that events following each 
other in close succession in the thread of narration, as immedi- 
ately followed each other in time and place, in actual occurrence. 
But often events which appear to be immediately connected in the 
narrative, happened at timts and places considerably remote. 
One would think on reading the close of Luke's testimony, that 
Jesus ascended to heaven the same evening on which he arose 
from the grave, but the same historian tells us elsewheie that he 
did not ascend till nearly six weeks afterwards. We shall leave 
these facts with the reader, and conclude with a few remarks on 
the whole plan of these historians. 

Their plan and its execution are alike simple, beautiful, and 
supernatural. Viewing their narratives as a whole, and taking 
them together, they furnish a combination of evidence, sublime 
and majestic as the heavens, and as irrefragable as that which 
assigns to the Almighty the mechanism of the universe. The 
-shafts of conceited sceptics aimed at these impregnable bulwarks 
of our faith fall harmless at their own feet, as the schoolboy's 
arrows aimed at the extinguishment of the sun. 

With what skill, simplicity, and beauty, is the nativity of this 
long expected child introduced. His birth appears, for a time, 
to engross the undivided attention of all the pure and high intelli- 
gences in heaven and earth. God's heavenly messengers are ever 
on the wing with some important errand relative to the care, safety, 
and management of this well beloved Son. The eastern magi and 
the shepherds of Bethlehem, alike admonished from the skies, are 
found hasting to the cottage, alike importunate in their inquiries, 
and equally devout in presenting their acknowledgments at the 
feet of this wonderful stranger. Both Herod and his noble9 are 
troubled at the tidings of his birth, and alike apprehensive of a 
revolution in Judea fatal to their ambitious expectations. The 
wakeful thoughts and the night visions of those honored females, 
the relatives and acquaintances of the favorite Virgin, are all en- 
grossed in scenes in which this highborn infant is exhibited as full 
of grace and truth. The prophets and prophetesses in Jerusalem 
and Judea, in all their interviews, think and speak of nothing else. 
Some oracle concerning him, or some expression of his infant 
lips, are the only subjects which fill their hearts, to the exclusion 
of all and every thing bes : des. 

Thus they introduce him. Through all the meanderings of the 
seed of Abraham for forty-two generations, they trace his ances 
try, to the exact accomplishment of every syllable announced to 
the father of the faithful, or repeated to any of his illustrious de- 
scendants. Next they present the last of Israel's prophets who 
came to consummate the Jewish line, as so rr.uch engrossed in 
Dreparing his way as to neglect ordinary attention to feed and 



HINTS TO HEADERS. XXlX 

raiment, the chief concern of almost all the human race. Then 
they open the heaven of all the ancient prophets and pour upon 
his head a continued stream of prophetic light, illuminating" by 
its reflection every step of his journey from the cradle to the 
cross — (rom the manger to the sepulchre of a rich nobleman, a 
senator of the commonwealth of Israel. 

But here they do not stop. They narrate other attestations 
given of him still more illustrious. While John the Immerser, 
the favor of God to Israel, is loudly proclaiming to the inhabi- 
tants of Judea and Jerusalem Jesus, the Lamb of God, taking 
away the sin of the world, and putting an end to sin-ofTerings;— 
soon as Jesus emerges from the Jordan, soon as he is born of 
w;>ter, the voice of his Father is heard. He bows the heavens. 
He declares aloud from the excellent glory, "This is my beloved 
S071 in -whom I delight/" and to identify the person of whom he 
thus spake, the Spirit of God, as a dove cowers down, descends 
upon his head, and there abides until it disappears in him. 

Having thus introduced him with these high recommendations, 
with these credentials from earth and heaven, his own deeds are 
permitted to speak for him. All nature then feels and owns him 
universal Lord. His hand is never stretched out but his benign 
and beneficent power is displayed and felt. His lips are ever 
teeming with grace and truth. Not only does the race of living 
men amongst whom he is reckoned feel and attest his omnipotence; 
not only does the air, the earth, and the sea, lay their respective 
tributes at his feet; but even the dead, and the spirits of the dead, 
of times past and present, both good and evil, come and own him 
as the Lord of all. Strange assemblage of evidence! Unparalleled 
concurrence of things human and divine — of things animate and 
inanimate — of things above and things beneath — of all ranks and 
orders of intelligences, both good and evil, of the whole universe, 
in confirmation of his pretensions!! Nothing like this was ever 
seen or thought of before. The only occurrence the least analo- 
gous to it, and that will not bear a comparison with it, which the 
annals of the world exhibited, was the universal assemblage of the 
inhabitants of earth and air to Noah when entering the ark. 
Moved by Heaven, they forgat all their antipathies and their 
discords, and all concurred in avouching Noah as their saviour 
and the founder of a new world. This is but a feeble type, 
yet it is the only one all history affords of this universal suffrage 
in acknowledging Jesus of Nazareth as God's own Son and our 
only Saviour. 

These sacred historians, then, had no model which they could 
imitate— no lesson nor instructions in their plan from all that had 
gone before them. Moses himself failed to instruct them. No 
age, no history, no people set them an example. Their success 
in this cannot be attributed to any other cause than to the super- 
natural qualifications which they possessed, than to the all-creative 
energies of that Spirit which brought all things to their remem- 
brance, and to that unparalleled character which is the subject of 
their mempirs. 



\\K HINTS i M&AUERS. 

lunching their OWll character, too, it may be- observed lliut Uu . 
exhibit themselves to be the most artless, the least accomplished, 
:i (i the most faithful historians that ever wrote.' They are the 
least indebted to human accomplishments of all writers whose 
works survived one century; and yet they have excelled all othen 
in all the essential attributes of a historian. Their honesty and 
fidelity constitute the most prominent trait which arrests the 
reader's attention, whether he thinks of them as men or as 
biographers. They seem always so completely absent to them- 
selves and each other; so regardless of their own reputation; so 
entirely absorbed in their Master's praise, that they tell their own 
faults, and blab out each other's weaknesses, without ever seem- 
ing- to think or to care what opinion the reader would form of 
them or of any thing they record. The} - seem to have no feelings 
in common with other writers. They are so full of facts, so 
enamored with the words and deeds of their Master, that to record 
these was all they aimed at, was al! they deemed necessary. To 
conclude in the words of Dr. Micknight: "Through the whole of 
their histories they hare not pronounced one encomium upon 
Jesus or upon any of his friends nor thrown out one reflection 
upon any of his enemies, although much of both kinds might have 
been, and no doubt would have been done by them, had they been 
governed either by a spirit of imposture or enthusiasm. Christ's 
life is not praised by them, his death is not lamented, bis friends 
are not commended, his enemies are not reproached; but every 
^hing is told naked and unadorned, just as it happened, and all 
who read are left to judge and make reflections for themselves— 
so deeply are they impressed with the dignity and importance ut 
*hr*;r subject." 



INTRODUCTION 

TO THE 

ACTS OF THE APOSTLES 

THIS book has been son.etimes titled "The Gospel cf the I/olr 
Spirit" because it is the only book which gives us an account of 
his descent and splendid operations in the confirmation of the 
mission of the Apostles. It has also been styled "The Gospel of 
the Gentiles" because it is the only source of information on their 
catling and fellowship with the Jews, in the blessings of the reign 
of Messiah the Great King. In most of the Greek copies cf the 
New Testament it is called 'The Acts or Transactions of the 
Apostles" because it exhibits their labors in planting Christianity 
in the world. This name, however, does net fully comport with 
the contents of the book. It is not the Acts of the Apostles, but 
Acts of Apostles; because only a few transactions of a few of the 
Apostles are mentioned in it. By Chrysostom, one of the Greek 
Fathers, it is named, u The Bock } the Demonstration of the Resur- 
rection." 

It does not appear that Luke designed to write what might be 
called an ecclesiastical history of his own times, nor an account of 
the labors of all the Apostles, nor even of all the labors of any 
one of them, during the time embraced in his narrative. If he 
had designed su:h a thing, he fell far short of it: for of all the 
Apostles he says but little, except Peter and Paul; and even of 
the last mentioned, though more minute in his history, he narrates 
comparatively but very little. Though more particular in detail- 
ing his journeys by land, and voyages by sea, than those of any 
other person, he omits several of his sea voyages, and is altogether 
silent on the incidents of his journey into Arabia. Nor does he 
appear to have designed to write a history of the foundation of 
congregations and christian communities in the different countries 
of the world in which they were formed during the thirty years em- 
braced in his history: for he says nothing of the foundation of the 
first christian community in the city of Rome, in Babylon, in 
Egypt, and in many other places of note alluded to in the Epistles, 
Nor can it be gathered from his narrative that he intended merely 
to relate such things as he was an eye-witness of, or a party con- 
cerned in; for he is not full in recording even these, and tells of 
many other things of which he was not an eye-witness. What 
then was his design? 

There are two things on whie?h he frxes the attention of hrs 
reader with more than ordinary care. The frst of these is the 
opening of the reign of Heaven amongst the Jews on Pentecost, 
and the wonderful displays of heavenly influences attendant on 
that glorious event. He narrates no more of the history of the 



CXXll IN i IH ) 1)1 I I Mi S 

first coi n in Jerusalem than is nccessaiy to give a c 

view of the commencement of Messiah's reign over the i 

. Lints ot Abraham. This occupies the one-fourth of hi.- 
narrativc. 

While he follows the order of the commission, beginning at 
Jerusalem, proceeding to Samaria, and thence to the uttermost 
parts of the earth, in giving' a brief account of the establishment 
of Christianity; the second object which seems pre-eminently to 
engross his attention, is the commencement of the reign of Messiah 
over the Gentiles. Hence we find the calling of the Gentiles, and 
all the events connected therewith, more fully and circumstantially 
related than any thing else. Of the occurrences in Jerusalem at 
the time of the meeting of the Apostles, and of the labors of 
Paul in all his journeys, those things are particularly told which 
concerned this event. These considerations suggest to us that, 
while Luke designed to give a brief account of how the Apostles 
executed their commission in general, in Judca, and Samaria; his 
grand design in writing was to establish in the minds of ail chris- 
tians of that age, with a reference also to future times, the just 
claims and inalienable rghts of the Gentiles to be considered and 
treated as God's people; to become members of the christian 
communities, on the same footing with the Jews. Doubtless this 
was his grand or chief design in writing this history. The plan 
he pursued was not to settle the controversy by argument, as Paul 
does in some of his epistles; but by recording what God had done 
for this people; by simply shewing that he had done every thing 
for them which he had done for the Jews, and had made no differ- 
ence between Jews and Gen'iles under the reign of his Son. 

Admitting this to have been his chief design in writing his 
narrative, how suitably does it account for his minuteness in de- 
scribing the conversion of Saul and his call to preach to the 
Gentiles; the story of Cornelius and Peter; the debates at Jerusa- 
lem; the separating Paul and Barnabas to their mission; the decrees 
cf the apostles and elders; together with his frequent accounts of 
Paul's speeches to, and interviews with, the Gentiles, and the 
s ucess attendant on the labors of Paul and Barnabas amongst 
them. This view of his design in writing this book also accounts 
for his having omitted to inform us of the travels and labors of the 
other Apostles, and of the congregations which they planted in 
different ph-ces, with rrany other things which could not be ac- 
counted for, upon the supposition of his intending to write a 
history of the acts of the Apostles, during the period from the 
ascension of the Messiah till Paul arrives a prisoner at Rome. 

It is nevertheless true, that in accomplishing his design he is 
obliged to give us a very general and comprehensive view of the 
introduction of Christianity throughout the whole world. So that 
still his history is, in a cSrtain sense, an ecclesiastic one, the oldest 
and most authentic in the world. As the four preceding histories 
constitute rather memoirs than biography, so this is rather mere 
sketches of what happened during the labors of the Apostles, than 
a history of the transactions of any one of them. 



INTRODUCTION. XXXlll 

Uf the New Testament historians Luke is the most eminent. He 
gives us one continued history from the commencement of the 
christian era down to A. D. 63 or 64. He records in his testimony 
concerning Jesus, and in his Acts of Apostles, all the grand and 
important events and transactions connected with the establish- 
ment of the christian religion in Asia, Africa, and Europe. This 
bock is the grand link which connects the previous histories with 
the Apostolic Epistles, and constitutes a key to the right interpre- 
tation of them; without which they would have been, in a great 
measure, unintelligible. An accurate acquaintance with the history 
of the people which composed most of the congregations to which 
the Apostles addressed letters, with the time and circumstances 
of their conversion, and with their customs and questions found 
in this book, greatly facilitates our proficiency in the knowledge 
of those letters which explain the meaning and bearings of that 
one glorious fact on which the christian superstructure is reared. 

From it alone we learn by what means that great moral and 
religious revolution was accomplished in the world, which eventu* 
ated in the destruction of polytheism and idolatry in the best 
portions of the world; which desolated so many Pagan temples 
and caused millions of altars to moulder down to dust; notwith- 
standing the wisdom and learning of philosophers, the sword of 
the civil magistrate, and the superstition of the common people., 
were allied in maintaining them, and in suppressing this "wicked 
and odious heresy," as the Romans called it. 

From it we also learn what true Christianity is, and how far the 
modern exhibitions of it have degenerated from the ancient and 
Apostolic order of things; we discover what was the spirit and 
temper of the first christians, and the character and design of 
their religious meetings In a word, as Dr. Adam Clarke observes^ 
"In the book of the Acts we see how the church of Christ was 
•'formed and settled. The Apostles simply proclaim the truth of 
"God relative to the passion, death, resurrection, and ascension 
"of Christ; and God accompanies their testimony with the demon- 
"stration of the Spirit. What was the consequence? Thousands 
"acknowledge the truth, embrace Christianity, and openly profess 
"it at the most imminent risk of their lives. The change is net a 
"change of merely one religious sentiment or mode of worship 
"for another; but a change of tempers, passions, prospects, and 
'moral conduct. All before was earthly, or animal, or devilish; or 
"all these together: but now all is holy, spiritual, and divine — the 
'heavenly influence becomes extended, and nations are born unto 
"God. And how was all this brought about? Not by might nor 
"power: not by the sword, nor by secular authority; not through 
"worldly motives and prospects; not by pious frauds or cunning 
"craftiness; not by the force of persuasive eloquence: in a word, 
"by nothing but the sole influence of truth itself, attested to the 
"heart by the power of the Holy Spirit. "Wherever religious 
"frauds and secular influence have been used to found or support 
"a church, professing itself to be christian, there, we may rest 
"assured, is the fullest evidence th&t that church is wholly anth" 



XXXI \ INTRODUCTION. 

"christian: and where such a church, possessing- neculav p 
"has endeavored to support itself by persecution, and persecution 
••unto privation of goods, of liberty, and of Ufe, it not only shews 
"itself to be anti-christian, but also diabolic. The religion of Christ 
"stands in no need either of human cunning or power. It is the 
"religion of God, and is to be propagated by hi:, power: this the 
"hook of the Acts fully shews; and in it we find the true model, 
"after which every church should he builded. As far as any 
"church can shew that it has followed this model, so far it is holy 
"and apostolic. And when all churches or congregations of people, 
"professing Christianity, shall be founded and regulated according 
"to the doctrine and discipline laid down in the book of the Acts ot 
"the Apostles, then the aggregate body may be just! railed u Tht 
"Holy, apostolic, and Catholic Church." 

"Yc difV'rent sects, who all declare, 

"Lo! Cumex is here, and Chiust is there, 

"Your stronger proofs divinely give, 
'And them me -where the christians u- 



PBEFACE TO THE EPISTLES. 

EPISTOLARY communications are not so easily understood as 
historic writings. The historian writes upon ihe hypothesis that 
his reader is ignorant of the facts and information which he com- 
municates, and therefore explains himself as he proceeds. The 
letter-writer proceeds upon the hypothesis that the person or 
community addressed is already in possession of such information 
as will explain the things to which he only alludes or simply 
mentions This is more especially the fact when the writer of a 
letter addresses a people with whom he is personally acquainted, 
amongst whom he has been, or with whom he has already con- 
versed upon most of the subjects on which he writes. A letter to 
persons who have heard the writer before, who know his peculiarity, 
and, above all, who are perfectly acquainted with their own cir- 
cumstances, questions, debates, difficulties, conduct, &c. may be 
every way plain, and of easy apprehension to them, when it may 
be very difficult, and in some places unintelligible, to persons 
altogether strangers to these things. It is a saying to which little 
exception can be made, that every man best understands the letters 
addressed to himself. It is true, if another person were made 
minutely acquainted with all the business from first to last, with 
all the peculiarities of the writer, and circumstances of the per- 
sons addressed, and with all the items of correspondence, he might 
as fully and as clearly understand the letter, as those to whom it 
was addressed. 

There is no doubt but that the apostolic letters were plain and 
of easy apprehension, as respected the style and sentiment, to the 
persons who first received them, though some of the things con- 
tained in them might be difficult to be comprehended or fully 
understood even by them. The difficulties that lie in our way of 
perfectly understanding them, though much greater than those in 
the way of the persons to whom they were first sent, are not at all 
insurmountable. The golden key of interpretation is very similar 
to the golden rule of morality. To ascertain what we ought to 
do to others, on moral principle, we must place ourselves in their 
circumstances; and to ascertain the meaning of the apostolic 
epistles, we must place ourselves in the circumstances of the 
persons to whom they were written. So far a resemblance exists 
between the golden key and the golden rule! But to develope 
this principle and to exhibit its practical use, we shall lay before 
the reader a few considerations which will embrace the chief 
difficulties in our way, and the best means of surmounting them. 
What we advance on this subject may be considered as an answer 
to the question, Ho-m shall vjeplo.ee ourselves in the circumstances o'< 
the persons addressed? 



XAXV1 PUFF ACE. 

In the first place, then, -we fere to remember that thee? Uiten 
written nearly eighteen centuries ago. This fact has much meaning 

in it. For it follows from it, that, excepting the prophetic part of 
those writings, not I word or sentence in them can be explained 
or understood by all that has happened in the world for eighteen 
hundred years. We might as well expect to find the meaning of 
Cicero's orations, or Horace's epistles, from reading the debates 
of the British parliament or of the American congress of last }ear, 
as to expect to find the meaning of these epistles from the debates 
and decisions of the council of Nice, or of Tre«i,or of Westminster; 
from the ecclesiastic history, the moral philosophy, or the scholastic 
divinity of any age since John the Apostle breathed his last. 

From the above fact it follows that the most accurate acquaint- 
ance with all those questions of the different sects, with all their 
creeds and controversies which have engrossed so much of the 
public attention, if it does not impede, most certainly does not 
facilitate, our progress in the knowledge of the apostolic epistles. 
As the Apostles did not write with any of our questions before 
their minds, or with a reference to any of our systems, it is pre- 
sumptuous in the extreme to apply what they have said on other 
questions to those which have originated since. And as they did 
not write with any design of making out a system of doctrine, it is 
preposterous to attempt to make out a system for them, and oblige 
them to approve it. 

In the second place, as the apostles wrote these letters with a 
reference to their own times, to the character and circumstances 
of the people with whom they were conversant, a knowledge of 
the character and circumstances of those people is of essential 
importance in order to understand the letters addressed to them. 

By the character of the people, we mean not only their character 
at the time the letter was written, but also their previous character, 
what sort of persons they were before their conversion, as re- 
spected religion and morality; what their peculiar views and 
prejudices, and what their attainments in the learning and science 
of their age and country. By the circumstances of the people, we 
mean not merely their political and commercial standing, but as 
regards unity of views and co-operation; whether they were living 
in peace and harmony among themselves; whether they were per- 
secuted by those of different sentiments, or whether they were 
enjoying tranquility unmolested from those without. 

In the third place, a knowledge of the Character and circum- 
stances of the writer of an epistle is of essential importance in 
understanding it. His character as respects style and method; 
what his peculiar art of reasoning and modes of expression; what 
relation he bears to the persons addressed; whether personally 
acquainted with them, or by report; whether their father or 
brother in the faith; whether his letter is the first or second to 
them, or one of a series not extant; whether it was solicited on 
their part, an answer to one from them, or written of his own 
accord; whether he addresses them alone, or others in conjunction 



PKEFACL. XXXVli 

v. nil them, and whether he writes in his own name op associated 
with others, and what their character and standing. 

In the next place, great attention must be paid to his design in 
writing 1 to them at that time. It must be ascertained whether he 
writes with a reference to their whole circumstances, or to some 
one more urgent consideration; whether that considerat o i w?.s 
one that respected themselves merely, or others equally with 
them; whether he aimed at the full accomplishment of his "design 
in one letter, or in others; or whether he reserved some things te 
a special interview, or to some persons soon to visit them. 

In the fifth place, the reader must recollect that no one sentence 
in the argumentative part of a letter is to be explained as a propo- 
sition, theorem, proverb, or maxim, detached from the drift and 
scope of the passage. Indeed, neither words nor sentences in any 
argumentative composition have any meaning but what the scope,, 
connexion, and design of the writer give them. Inattention to 
this most obvious fact has beclouded the apostolic epistles, has 
introduced more errors into the views, and unmeaning ceremonies 
into the practice, of professing christians, than any other cause in 
the world. To this the cutting up the sacred text into morsels, 
cailed verses, has greatly contributed. Many passages, otherwise 
plain and forcible, have been weakened and obscured by this absurd 
Interference. 

The difficulties in the way of our understanding these epistle? 
may be easily gathered from the preceding items. We must place 
ourselves in Judea, in Rome, or in Corinth, and not in these places 
in the present day; but we must live in them nearly two thousand 
years before we lived at all. We must mingle with the Jews in 
their temple and synagogues. We must visit the temples and the 
altars cf the Pagan Gentiles W r e must coRverse with Epicurean 
and Stoic philosophers — with Pharisees and Sadducees — with 
priests and people, that died centuries before we were born. 
We must place before us manuscript copies of these epistles. 
written without a break, a chapter, or a verse. We must remem- 
ber what the writers spaketo the people before they wrote to them. 
We must not only attend to what they said and wrote, but to what 
they did. And we must always bear in mind the numerous and 
diversified enemies, in authority and out of it, with whom they . 
had to conflict. Now all these are apparently great difficulties, 
and, at first view, would seem to put the golden key of interpreta- 
tion out of the reach of all. 

They are not, however, insurmountable. In reading any epistle, 
on any subject, written by any person, we are accustomed to attend 
to all these things, in substance, if not in form. Indeed, these are 
but the dictates of common sense, regarded by every person in 
the common occurrences of every day. Who is there that reads a 
letter from any correspondent without placing before his mind the 
character, views, and all the circumstances of the writer? Who is 
it that reads a letter addressed to himself or any ctber person, t'lat 
does not attend to his own circumstances or those of the person, 
addressed, with a reference to the items of correspondence? Doe? 

4 



LV1J1 PUEFACE. 

lie not regard Uic date, the place, the occasion, and thi 
lesign of t^ic communication/ Does he divide the letter into 
chapters and verses, and make ever} period of Semicolon in it a 
proverb, like one of Solomon's] a iheon :;., like one of Euclid's; 

>.m, like one of Newton'.. 5 Dois Ik- not rather lead t!ie 

of it together ami view every sentence in it in the light of 
the u hole, and wi ih a reference to the main design? Most certainly 

lie docs. All that is contended for in lht.se remarks, is, that the 
<ame common sense should be applied to the apostolic epistles 
which v. c apply t<i all other epistolary con munications. 
We have said that the above mentidned difficulties ate not in- 

, 1: uiouniabh ; and 111 proof that they are not, and ibat ire may 

m the circumstances of those addressed in the 

B, with more case than at first sight appeals, we would call 

ader's attention to the documents who h the New Testament 

bhes, to aid us in an effort of so n.uch importance. 

In the first place, then, the historical and episl (dan but ks of the 
New Covenant afford us the necessary documents to place ourselves 
u» the circumstances of the persons addressed, in all those points 
essental to an accurate apprehension of what is written to them. 
it presupposes that the leader is in possession of the ;ncient 
oraeles; or that he has, or may have, the information contained in 
them. As much is recorded of the peculiar character and views 
>f the Jews and Gentiles in the apostolic age, of the :ects and 
parties of both people, as is necessary to understand the allusions 
co (hem in these writings; and in proportion to the important 
he irings that any historic facts have upon the apostolic epistles, is 
the amount of information afforded. For example; there is no 
,.is otic fact which explains so much of Paul's epistles as the oppo- 
sition which the Jewish brethren made to the rtcepttod of the 
tie;, tile converts into the Christian congregations on the same foot- 
ing with themselves; aj.d there is no historic fact in the history of 
the lives and labors OT the apostles, so frequently and fully pre- 
sented to the view of the reader as this one. 

Indeed die number of facts necessary to be known in order to 
our associating around ourselves the circumstances of those ad- 
dressed, in most of the apostolic epistles, is by no means great. 
It is rather the importance, than the number of them, which 
'illustrates these writings. A few facts belonging to the apostolic 

ommission explains a large proportion of the writings of the 
apostles. For n. stance, they were to announce and proclaim to 
Pharisees Sadducets, Samaritans, and men of all nations — 
that Jksus tub Na7..vre>e was the Son of God, and the Sa 
viour of men. When this was done, and some of all these 
people were persuaded of the truth of this proposition, the next 
work of the Spostles was to associate them in one religious com- 
mtinity by opening to their apprehension the import and design 
of the facts which they already believed. In making cne new 
religious body or association of persons, whose former views, 
prejudices, penalities, and antipathies were so discordant, lay 
. b.ef difficulty, arid cons'.ituted the most arduous part of 



fc».U£FAC£. XXXI* 

posfolic ia'eors. I he Jew with gr.real reluc'ance abandoned 
his prejudices against the Gentile; anil the Gentile with no less 
difficulty was reconciled to the Jew. The Jew conceited that it 
would be an improvement upon the christian religion to incorpo- 
rate with it a few of the. essentials of" Judaism; and the Gentile 
fancied that some of his former much loved philosophy would be 
a great acquisition to a christian congregation. The infidel, or 
unbelieving Jews, attacked their brethren who associated with 
the apostles— first by arguments, and lastly by physical force; and 
the Gentile philosophers and magistrates alternately ridiculed and 
persecuted such of tUeir brethren as united with this sect every 
where spoken against. The apostles labored to keep the doctrine 
of the Messiah pure from any mixture with Judaism and Gentile 
philosophy, and to fortify the minds of the disciples with argu- 
ments to maintain their controversy against their opponents, and 
with patience and resolution to persevere amidst all sufferings 
and persecutions. Now these few facts, so frequently and fully 
stated in these writings, go a great way in explaining some 
entire epistles, and many passages in others. 

But in a preface to one of the epistles, we can illustrate and 
apply these principles to much better advantage, than i-n such 
general remarks; and for this purpose we shall present the reader 
with a short preface to the Epistle to the Romans, which has 
generally, both by the ancients and moderns, been considered the 
most obscure and difficult of all the epistles. 

PREFACE TO THE EPISTLE TO THE ROMANS. 

AS this epistle, when understood, is a sort »f key to the greater 
number of Paul's letters, much depends on forming clear and 
comprehensive views of its import* As far as our limited means 
of furnishing such preparatory information as may assist the reader 
in examining it for himself will permit, we shall contribute our 
mite. In the first place we request the readers attention to a few 
facts of great importance in the investigation of this epistle, anck, 
indeed, of all Paul's epistles. 

I. The main question discussed in the narratives of Matthew, 
Mark, Luke, and John; or the grand topic of debate from the 
time John the Immerser appeared in the wilderness of Judea, till 
(he resurrection of Jesus, was, Whether Jesus the JYazarene ivas 
the Messiah. The Jews on the one part, and the Saviour and his 
apostles on the other, were the only persons engaged in this 
controversy, the principal parties in this discussion. Hence it was 
altogether confined to the Jews. Indeed they only had the means 
of determining this point, as they were in possession of the oracles 
which foretold his coming, identified his person, and attested his 
pretensions. 

II. The grand topic of debate from the resurrection of Jesus till 
the calling of the Gentiles, an interval of several years, was, 
Whether Jesus -who -was crucified had actually arisen from the grave 
and ascended into heaven. Thi9, though different in form, was, in 
effect, the same as the preceding. It was differently proposed 



xl PHI 

and argued, though tending to establish the sai point 

The Jews in Judea, the Samaritans, and the Jews in all the syna- 
I among- the Gentiles, whither the aposths went, were the 
only persons who took an active part in this controversy. 

III. After the calling- of the Gentiles, and the number of disc; 
pies amongst the Jews had greatly augmented, a new question 
arose, which, amongst the converts generally, and especially 
amongst those of the Jew?, occupied as conspicuous a place as 
the first question did amongst the Jew.- in Jndea. This question 
.3 as prominent in many of Paul's epistles as the former are in the 
historic books of this volume. It is this: Whether (he Gentile 
-onverts had a right to be considered the people of bod equally at 
'he Jewish he/it vers; or whether they should he received into the 
christian congregations of believing Jttve, without submitting to any 
of the Jewish peculiarities, on the same footing with the circumcized 
ind literal descendants of Jlbrahum. 

IV. Many questions grew out of this one, which for a long time 
occupied the attention of the christian communities throughout 
the world, and called for the attention of the apostles. But as 
Paul was the apostle to the Gentiles, he was obliged to take a more 
ictive part in these discussions, and thus we always find him the 
bold and able advocate of their rights, however, or by whomso- 
ever, assailed. To this question we are doubtless indebted for 
much of the information which this apostle has given us, as it was 
; .he occasion of so much being- written on many topics connected 
.vita it, such as — 

1st. The genius and design of circumcision. 2d. The promises 
made to Abraham. 3d. The nature and design of the Law of 
.Moses, or Old Covenant. 4th. The righteousness of the Law, 
and the righteousness of Faith; or justification by works and 
justification by grace. 5th. The Jewish priesthood and sacrifices. 
5th. The sacrifice of Christ. 7th. The grace of God, or the divine 
philanthropy. 8th. The election and calling of the Jews. 9th. 
The nature, design, and glory of the christian constitution and 
issembly.- and many other topics subordinate to, and illustrative of, 
the one grand question concerning the reception of the Gentiles. 

To simplify still farther, and to comprehend under a few heads 
the whole apostolic writings, it may be said that there are three 
gospels, with their circumstances, which engross the whole 
volume. 

The first is "the glad tidings," emphatically and supereminently 
cO called, concerning Jesus of Nazareth, exhibited and proved 1c 
be the only begotten Son of God, sent tobies* the people amongst 
whom he appeared, who credited his pretensions. The second i<? 
the glad tidings of salvation to the Gentiles, called "the Gospel of 
their Salvation." This exhibits Jesus as the Savi(.i;r of the world, 
and his death as a propitiation fev the sins of the whole world. 
The third gospel is that developed in the Revelation of John, in 
the common version called "(he everlasting gospel,'' or good new?, 
that ihe long apostacy, that the long dark night of anti-ehristian 
superstition, tyranny, and usurpation J: and th | 



PREFACE. Xli 

.kingdoms of the whole world have become the kingdoms and 
empire of Jesus, the King of kings. 

The circumstances that gave rise to these three gospels consti- 
tute the shade in the picture of God's philanthropy. The de* 
Velopement of the character and condition of the human family, 
relative to these three gospels, in connexion with them, engross the 
whole apostolic writings. On this a hint or two must suffice. 

As to that which is by way of eminence called "the Gospel,"-— 
the degenerate and apostate stale of the most enlightened and 
favored nation amongst men, the descendants of the Father of the 
Faithful, form the contrast; and, as a foil, set off and brighten this 
most splendid of ail exhibitions of the mercy of God, from which 
spring all other good news to men. 

As to the second gospel or good news — the deplorable condition, 
the ignorance of God, and the nameless vices of the Gentile world; 
their long alienation from God, and scandalous idolatry, constitute 
a theatre on which to exhibit to advantage the glad tidings of God's 
gracious purposes towards them from the beginning, evinced in 
sending his Son to make a propitiatory sacrifice for their sins, and 
in calling himself the God of the Gentiles as well as of the Jews. 

And as to the third gospel — the awful apostacy of the professed 
christian communities, and gross departure from the letter and 
spirit of the christian institution; their schisms, strifes, and per- 
secutions, which this apostacy has given rise to; the long rejection 
and continued infidelity of the Jews, with awful grandeur prepare 
the way for the proclamation of the everlasting good news — the 
joyful era when it shall be sung, "Babylon the Great is fallen, SfEVsa 
■more to arise/" The kingdoms of this world have become the 
kingdoms of our Lord, and his saints shall triumph with him for a 
thousand prophetic years* These engross the whole apostolic 
writings. 

The first of these three has been fully discussed and established 
in the testimonies of the fcur evangelists. The second is recorded 
in the book of the Acts of the Apostles, and developed in the 
epistles. The third, in some passages of the epistles, but par- 
ticularly and fully in the last revelation made to the Apostle John, 

The Epistle to the Romans is altogether devoted to the second — 
and was written with a design to prove that the believing Gentiles 
are, equally with the Jews, entitled to all the rights and immuni- 
ties of citizenship in the kingdom of God's own Son. 

This brings us to the Epistle to the Romans; in reference to 
which let it be remembered, that although the term Roman, in its 
most restricted sense, denoted a Pagan citizen of Rome; yet both 
Jews and proselytes who lived there were called Romans as well as 
the Pagan citizens of Rome. Hence Luke informs us that Roman 
sojourners, both Jews and proselytes, heard Peter announce the 
glad tidings on Pentecost in Jerusalem. Hence we may con- 
clude that a congregation in Rome was formed soon after the 
return of the Roman Jews from Jerusalem. Though the con- 
gregation in Rome was at first Composed exclusively of JewisJb 

4* 



j 



• io'l mis letter, it \.;u composed oi 

...-. letter, we n 
itself that 
in this ly reconciled on accoui 

•<;s, involving the Jewish - 
that the iti'ui (; i . • 

decided i;> rgut on, th I is the ch: 

faith; that Paul wrote with to the actual c< .: 

< ircum*tances of tins people, according to the L c si inforaaatii 
had respecting them, not having been himself at Borne. As tub 
congn placed in so conspicuous a place, and was known 

to the whole christian communities throughoat the Rom 
tiie settling of this question in Home was a great object; and us the 

i s h anxious to visit Ibe city, had been prevent! d 
long T ; noble design of settling the difficulties 

en the Jewish and GeotUe brethren in thii a lonjj 

and argumentative epistle, embracing a'l the points of chief diffi- 
culty between t id Geotiles in Rome 
Such was the deugn of writing this letter, as many circumst 
mentioned in it, and all evidences, internal and externa), i i 
H tving formed such a design, the apostle was at no loss bi 
te it. lie was well skilled in all the questions a::d cm 
and i spert in all the arguments of the Jews in support of theii 
..liiy. lie I but a Judaizer or- an infidel Jew could 
support of bis darling theme. besides, as the Jodaizej 
limed at bringing the Gentiles under the law, arg 
.:..e topics I lei Jew bandied, to show the superiori 
ty ol the Jews' religion a id to oppose the Christian, the apostle sc 

a.j uments as to siieni e both, lie was well awart 
this letter would sooi erty, and thai it weu. 

as well as b] the brethren to whom it tra 
addressed; for all would be anxious to know what ?the apostat< 
Jew," as some called him, or >be great "apostle tj the Gentiles,' 
I ad to say with reference to thess He writes with all 

e things befol j his mind 
It is worthy ol notice that the ajrostle does not attempt to settle 
testions merely, or, indeed, at all. b) ids apostolic authority 

without assigning a single reason 1 
Lj final amongst all christians h 

sj \et he t. to settle the point in this 

lie appears as a logician, and meets opposition, riot by a decree, 
but by argument. In this way he enlightens and confirms the 
christians in the faith, and qualifies them to convince and silence 
those who would not receive the decree oi' an apostle, as that from 
which thei 

Now placing bef< eyes the congregation of christians in 

t!ie great eity of iiome, the mistress of the world, A. D. 57\ < 



i' Li Li' ALL 

all nations; considering the notoriety of lliia congregation, having' 
the eyes of th.e philosophers, priests, and illustrious men of Ifcome 
fixed upon it; bringing Wear to ourselves the prejudices of Jew s 
and Gentiles against each other in former times, and the high 
conceptions of the former, us being the only people— righteous, 
elected, approved, and beloved of God; remembering, too, their 
contempt oi' the Gentiles, rulers and ruled; their keen sensibility 
on every topic affecting their national honor; at the same time 
fixing our eyes upon the author of this letter, his deep knowledge 
of the human heart, his profound acquaintance with the Jews' 
religion, and with the character and feelings of his countrymen^ 
his groat abilities as a logician; his divine skill in the christian 
religion; his tenderness towards his brethren of the Jews; his zeal 
for their conversion: keeping all these things in remembrance,, 
and, above all, Ms design in writing this letter, let us attempt an 
analysis of the argumentative part of it. 

1st. After his introduction and usual salutation, he gives a minute 
exhibition of the religious and moral character of the Gentile 
world. 

2d. Then he delineates the religious and moral character of the 
Jewish p< ople. 

His design in this part of the epistle is to prove that the mass of 
the Jews and Gentiles were equally vile and obnoxious to divine 
vengeance; that neither of them could constitute any claim on 
iHe righteousness of God; that they were equally destitute of 
national righteousness, and of every plea predicated upon their 
own character or works. He also shews that individuals amongst 
Jews and Gentiles, who acted in conformity to their means of 
knowing the character and will of God, were also equal in the 
divine estimation. In a word, he proves the Gentiles and Jews, 
whether considered nationally or individually, as "without any 
difference" respecting the great question which he discusses. He 
proves them "all under sin," and that God is equally 'the God of 
the Gentiles as well as of the Jews." 

3d. He, in the next place, exhibits "the righteousness of faith " as 
equally accessible to them both, as bearing the same aspect to 
them nationally and individually. In establishing these two points, 
the difficulties existing 1 between Jews and Gentiles, converted to 
christiany, a e decided. For let it be admitted that the Jews and 
Gentiles, before converted to Christianity, were -without difference/ 
that when convened to Christianity, they were without difference as 
respected the righteousness of faith; and the consequence would 
be, that they should, -without difference, be admitted into the 
christian communities. This is the scope, design, and termination 
of the argumentative part of this letter, which closes with the end 
of the eleventh chapter. 

But the Jews had many objections to make to these grand 
positions which the apostle lays down; and in exhibiting their 
objections, they argued from various topics, which the apostle is 
obliged to discuss before he could triumphantly establish his posi- 
tions. The principal topics were— 1st. Circumcision, 2d. The 



.lis PfcEFACH 

.a, his righteousness, and Ihe promise 01 
3d. liic Law at Sinai, And 4lh. '1 he - 

of the nation at ih<- eevananted peeph of Qui. Their embrace 
the chief topics of argument, and these Paul must meet and repel 
before he can carry Ins point argumentativ 1 1\ . 

In the third ch. p er he meets Ihe first objection. He introduces 
the Jew sjying, H What profit it there in cirewncition ufio 
htfpothetit?" This object i< n he meets, and while he acknowledges 

:tn advantage to the Jew in several respects, he she 
availed nothing against the question he discusses. That circumci- 
sion made no man righteous tic fully proves; for in this respect the 
une:rcilmcised u as as acceptable to God as the circumcised, and in 
some respects the Gentile condemned the Jew. After meet- 
ing a number of subordinate objections, growing out of this 
one, and fully proving from David's own words that the Jews were 
no better than the Gentiles, in the fourth chapter he meets the 

I grand objection, viz. What do~ve, on this hypothesis, sat,, that 
Abraham the father of the Jlws, obtained from the covenants of j>* </• 

id the works enjoined upon him? He shews that neither his 
circumcision nor any work originating from that covenant was 
accounted to him for righteousness; but that his faith, which he 
had as a Gentile, or "before he woe circumcised,'* was "accounted 
to him for righteousness," and that his becoming the heir of a 
world, or of the promises made to him, arose not from an) of the 
Jews' peculiarities. And while meeting their objections on this 
topic, he introduces those drawn from the law, and shews most 
explicitly that neither righteousness nor the inheritance of Canaan 
was derived through the law;— that Abraham was righteous, or 
had that righteousness in which the Gentiles are now accepted, 
and was secured of Canaan for his seed, without respect of law: 
for God gave Canaan to him and his seed by a promise centuries 
before the law was promulged. And thus he makes the covenant 
with Abraham an argument in favor of Ins design, proving from it 
that the Gentiles were embraced as bis seed. And htre let it be 
need that the justification by works, and that by faith, of which 
Paul speaks, and of which our systems speak, are quite different 
things. To quote his words and apply them to our questions 
about faith and works, is illogical, inconclusive, and absurd. 

In proof that the Gentiles were included in the promises made 
1o Abraham, and actually participated in his faith, in the begin- 
ning of the fifth chapter he introduces their "experience" and 
identifies himselt with them. After detailing these, and shewing 
that Jesus died for them as well as for the Jews; and that they, 
being reconeded by his death, would be mo£t certainly saved 
through him; from the twelfth verse to the end of the chapter 
he shews the reasonableness of this procedure. For although the 
Jews might continue to cavil about the covenant of peculiarity 
with Abraham, he shews that the Gentiles were equally concerned 
in the consequences of Adam's fall, with the Jews ami this section 
of the letter is decisive proof of the correctness of his arguments 
from the covenant with Abraham. "While on this I 



PREFACE. Xlv 

paliates on the superabundance of favor that presents itself in 
the divine procedure towards mankind, irrespective of national 
peculiarity, in a most striking 1 contrast of the consequences of 
Adam's disobedience and the obedience of his antitype. 

He meets an objection in the sixth chapter, to the superabun- 
dance of this favor, and expatiates on it to the close; and in the 
seventh resumes the nature and design of the law, and by placing 
himself under it, and shewing in himself the legitimate issue of 
being under it, proves its inefficacy to accomplish that which the 
Jews argued it was designed for. 

In proving that the believing Jews were not under the laiv, he 
carries his arguments so far as to lay the foundation for the Juda- 
izers objecting that he represented the law as a sinful thing. He 
might say, "Is the laio si?i then?" an apparently natural conclusion 
from what he had said of its abrogation. This he refutes, and 
proves it to be "holy, just, and good." Then the Judaizer retorts s 
"That which was good, then, -was made death unto thee/" No, says 
Paul; but the law made sin death unto me. This he demonstrates 
to the close of the chapter: in which he most lucidly represents 
the wretched condition of a Jew seeking eternal life by a law so 
excellent which made his sins deserve death, and which he was 
unable to obey. The law clearly demonstrated goodness, righte- 
ousness, and virtue, but imparted no power to those under it by 
which they could conform to it. 

Thus he is led, in the eighth chapter, to exhibit the privileges 
of the believing Jews and Gentiles as delivered from the law. In 
expatiating on the privileges and honors of these under the New 
Covenant, he represents them as the adopted sons of God, as joint 
heirs with Christ. He also shews that while they continued in 
the faith and "jointly suffered" with the Messiah, they weT* 
considered as the people of God, the called, elected, justified, and 
glorified ones; and that no distress nor power in the universe could 
separate such joint sufferers from the love of God. On this point 
he is most sublime. But in representing the Gentile believers, as 
the called according to God's purpose — as the elected, justified, 
and glerified members of his kingdom, he wounds the pride of the 
infidel and judaizing Jew; he cuts the sinews of the pride of the 
Israelites, whose were the adoption, the glory of being God's 
people, the covenants, the law, the worship of God, the promises, 
the fathers, the Messiah! He invades all their prerogatives. This 
leads him to discuss their right to being always considered the 
covenanted people of God. He examines their arguments, points 
out their mistakes, and repels their objections, with great ability, 
tenderness, affection, and zeal, to the close of the eleventh chapter, 

In the ninth chapter he meets three objections to his leading 
argument: — 

1st. That on the hypothesis of God's choosing the Gentile 
nations, in calling them to be his people, his "promises to Israel 
(that is, to the nation) had fallen." This he refutes by shewing 1 
iffho are Israel in the ser.se of the promises. 



2di That in choosing Jacob, anil in excluding Esau Srom the 
honor of being the progenitor of the nation, v.s Paul represented 

it; and in now excluding Israel and choosing the Gentiles, there 
appeared to be injustice with God. Paul, from the lips ft M< < i, 
their own lawgiver, demonstrates that tlierc was no injustice in 
this procedure; that his humbling the Egyptians and* exalting 
Israel was an act of justice as respected the Egyptians, and of 
merciful good pleasure as respected Israel; and that in s*> doirg 
he advanced the knowledge of his character and exhibited his 
glory through all the earth. 

3d. That from the principles which Paul exhibited as ihe basis 
of this procedure, the question might be put, M Wft§ doe* he find 
fault, for -who has resisted his -uillP" The apostle, from the just 
and acknowledged principles of human action, shews the wicked- 
ness of such a question; that God had carried, with much k>rg 
suffering, the Jews, long since ripe for destruction, for thepurpo? e 
of making their example, or his proceduie to them, of benefit to 
the whole human race, and of rendering conspicuous his mercy to 
such of the nation as believed in the Messiah, as also to the Gen. 
tile*. And all this he proves to have been foretold by their own 
prophets. 

In the tenth chapter he again exhibits the righteousness of faith 
as still accessible to both people, and the fatal ground of mistake 
which must consummate the ruin of Israel; and meets other ob- 
jections growing out of the ancient oracles, which he applies to 
this case. In the eleventh he answers other objections, such as,. 
"Has God cast cffall his people?" "Have they stumbled on purpose 
that they might fall for ever?" ""Were the natural descendants of 
Abraham broken off frcm being his people to make room for Ihe 
Gentiles?" After removing every objection to the calling of the 
Gentiles to be God's people "xhrovgn me righteousness if faith,'* 
whether drawn from arty thing in the past election, calling, or 
treatment of the Jews; from the promises made to their fathers, 
from their own prophets, or from the moral character of the God 
of all nations; after triumphantly proving the positions with which 
he had set out, he concludes this chapter with appropriate admoni- 
tions to the Gentile believers against these errors which had been 
the ruin of Israel. He corrects some mistakes into which ihey 
might fall, from what he had said concerning the election aid re- 
jection of Israel. F-rom this to the close of t be letter he admonishes 
and exhorts the brethren in Rome, both Jews and Gentiles, to bear 
with, and receive one another, ii respective of those peculiarities I 
which had formerly been ground of umbrage or alienation; that as I 
Christ 1 ad received them both to be his people, they should mutu- |> 
nlly embrace each other as such, and live devoted to lr.m who had ' 
called their to the high honors and privileges which \Yi\ enjoyed. ■ 

Such is the scope, design, and argument of this letter, to go I 
farther into an investigation of it, would be to assume the e ffice of I 
a commentator, which is foreign to o'zv purpose. These very 
general hints and remarks may serve to suggest to the reader a ] 
r - 'if reading and examining tbe apostolic Idlers 



PREFATORY HINTS. Xlvh 

to impress upon his mind the vast importance of regarding the 
design of each letter, and to guard against the ruinous course of 
making detached sentences the theme of doctrinal expositions, and 
of "classifying texts" under the heads of scholastic theology-— a 
method, the folly and pernicious tendency of which, no language 
can too strongly express. 



PREFATORY IIIiVlS 

TO THE OTHER EPJSTLES. 

THESE hints do not constitute any thing like Prefaces to the 
Epistles* but, in subordination to the principles suggested in the 
general preface, may be of some use to the studious reader of this 
volume. 

PAUL'S TWO LETTERS TO THE CORINTHIANS. 

1. IN Acts xviii. we have a history of the conversion of the 
Corinthians, and Paul's residence among them. 

2. It appears from this history and from the first letter, that the 
congregation in Corinth was composed of Jews and Gentiles, and 
that the greater number were Gentiles. 

3. From the epistle itself it may be learned, as well as from 
extrinsic sources of information, that the Corinthians paid great 
respect to the wisdom of the philosophers, and to the eloquence 
of their rhetoricians, and that in their morals they were a very 
dissolute and licentious people. Such was the common reputation 
of the Corinthians before their calling. 

4. It is also evident that there were schisms in that congregation,, 
occasioned by one or more factious persons of Sadducean principles, 
and admirers of Pagan philosophy, who attempted to rival the 
apostles in the affection and veneration of the members of this 
congregation. 

5. That these factious leaders had succeeded in part; yet still 
there remained a number unmoved from their attachment to, and 
confidence in, the apostle Paul. 

6. That a letter had been written by these to the apostle, 
acquainting him with their situation, and soliciting information 
from him on certain topics. 

From these circumstances of this congregation, and from the 
exhortations of the apostle, it is very apparent that his chief 
design in writing the first letter, was to support his own authority,, 
dignity, and reputation; to vindicate himself from the aspersions 
and calumnies of the factious; and to diminish the credit and 
Influence of those aspiring demagogues and leaders, by exhibiting 
their errors and miscarriages; and thus to withdraw from them the 
respect and admiration of the party they had formed. To these 
topics he confines himself to the end of the sixth chapter, and 
occasionally, when discussing other topics, he aims a blow at the 
factionists to the close of the letter. 



xlviii PRE! ITOta Ell > 

In managing this controvcr iy he it very dexterous. He show *, 

all that philosophy ami rhetoric could achieve, trorn a fair state- 
ment of what they had achieved; and proves, beyond all doubt, 
that without a verbal revelation from God, the philosopher and 
rhetorician must have continued in the dark, with regard to the 
knowledge of God. lie takes their own reproachful terms uttered 
against him, his mission, and doctrine, and glories in them, in 
what they called the foolishness of proclaiming life through a 
crucified person. In this waj he draws off the affection of the 
people, who had renounced Paganism, from those leaders who 
extolled themselves by exhibiting their attainments in the philo- 
sophy of the Greeks. 

lie then adverts to the disorders in this congregation which he 
imputes to these leaders, and shows that the immoralities in mem 
bers of this community, were, in a certain way, chargeable to 
these factious persons, and proves, beyond all doubt, that a 
divided people are generally a corrupt people; or, at least, that 
vicious practices are either the result or concomitants of schisms 
and tactions. 

The principal items in the subsequent part of the first letter are 
so easily distinguished, and so different from each other, that, in 
the paragraphs in which they are presented in this version, tbey 
are marked with sufficient plainness, lie treats successively on 
the incompatibility of law-suits amongst christians; of married and 
single life; on the eating of meats offered unto idols; on his call, 
mission, right, and authority as an apostle; he lays before them 
the fate of the fathers of the nation, who, while they professed 
subordination to, and were participants of, the ordinances of that 
worship, were not upright in heart before God; but in fact rebels 
against his authority. He next censures their departure from the 
meaning and design of one of the christian institutes, viz. the 
Lord's supper; treats of spiritual gifts; disproves the Sadducean 
hypothesis, and removes objections adduced against the resurrec- 
tion of the dead, and concludes with directions for collections for 
the poor saints in Jerusalem, with exhortations and salutations. 

Having tested his poicer in Corinth by the first letter, and hear- 
ing of its success from Titus, h« takes courage, writes a second 
letter, speaks more boldly of himself, and deals more severely and 
sharply with his opponents. In this he aims at the extermination of. 
the faction, which he had attacked and weakened in his first letter. 
He makes good all his claims to the respect, veneration, and 
submission of the Corinthians; strips his antagonist of every 
pretext, and by the most pathetic recital of his own history, and I 
exhortations to unity and peace, closes his communications to this 
large and eminent congregation. 

GALATIANS. 

THE design of this letter is pretty similar to that of the Epistle 
to the Romans. But directed more to a certain class of JudaLzers 
who aimed at bringing the congregations in Galatia under the law. 
It is not so comprehensive as trie Tetter to the Romans; but much 



PREFATORY HINTS. xU.Y 

fuller on one or two topics engrossed in that epistle. Having been 
the founder of some of these congregations in Galatia, he adopts 
a style quite different from that used in the Epistle to the Romans, 
and speaks more in the style of a teacher to his own pupils. The 
gifts which the Holy Spirit conferred by his hands; the covenant 
with Abraham; the law at Sinai; the promise of Canaan; are the 
principal topics from which the apostle Paul argues in this letter, 
rSee Appendix, No. 78.] 

EPHESIANS. 

1. THE account of the conversion and gathering of this con- 
gregation is recorded, Acts, 19th and 20th chapters. 

2. Paul was a prisoner in Rome when he wrote this letter, and 
those to the Colossians and Philippians. He was imprisoned because 
of the truths he taught concerning the calling of the Gentiles; the 
abrogation of the Jewish constitution and law, or the development 
of that secret which was, in an especial manner, entrusted to him, 
as the apostle to the Gentiles; which is summarily comprehended 
in one sentence, via. Christ to the Gentiles, or proclaimed among 

them TH* HO#E OF GLOBT. 

3. In this letter he rather declares this grand secret, than at- 
tempts the proof of it; and, in thanksgivings and prayers to God, 
extols the wisdom and goodness exhibited in this procedure. 

He is very sublime in his thanksgivings to God for his goodness 
to the Gentiles, proved from the fact that he had before the Jaw; 
^ea, before the formation of the world, determined to bless them 
under the reign of his Son, to call them to the honor of being his 
people, to give them the privilege of adoption, and to purify them 
for an inheritance in that world of which Canaan was but a type. 
He declares that God's original design and plan was not only to 
magnify his benevolence and favor; but also to reduce every thing 
n heaven and earth under one head, viz. Jesus his Son. The 
proofs of the eternal purpose of calling the Gentiles, the apostle 
lays before them in the statement of facts: — 

1. That the good tidings of salvation to the Gentiles, called the 
Gospel of their Salvation, had been confirmed by his own sufferings 
in proclaiming it, and by the miracles which he wrought in attesta. 
tion of it. 

2. That the Gentiles who believed his message, were sealed by 
the same Holy Spirit which was promised by the Jewish pro- 
phets; which was to them who did not believe, an evidence of 
the truth; and in them who believed, a confirmation that the 
Gentiles were now become the people of God. 

3. That the former condition of the Gentile world, contrasted 
with the state, character, views and feelings of those who had 
already believed, was a full proof to them of the riches of that 
favor shown to them through the mere good pleasure of God. 

4. From which he argues indirectly the abrogation of the 
\Iosaic rites and constitution, and then declares the fact. 

5. He then declares the noble design of breaking down the wall 
)f separation, to be God's purpose of making out of both people'a 
new association under a new covenant, bond of union, and king. This 

5 



I PIILFATOHY 

illy in \ i< m through (his ep 
. orn this i he aj ostle d ions if) the 

, awl to cultivate 

iracter of tjie adopted 

. i. I. H isons which should constrain the 

i : ■ tintain unity and peace: for whether 

- ■;. thUns, bondmen or freemen — 

!,• .id, one tpu it which 

I in the calling of both 

faith which they mutually 

ion in which they mutually 

! every other leader or chief, and om 

i and Gentiles. Thus the main design 

tit, and it all admirably comporti 

iderstoo i v. 1 I jhjj but on 

>ia it is dark and unintelligible. 

COLOSSUNS. 

THIS \f\i'.-r b< ing written during the same imprisonment for the 

1/ after the preceding, is much in the 

same spin" 1 design. Acts xi*. 10. shows how the 

through Asia. Some of the Jews of I'hrygia, in 

ivhich the city of Gnlosse was, were present in .Jerusalem on 

~nst. V is devoted to the development of the same set ret, 

and designed t>> illustrate the same purpose declared in the pre - 

I c puts IheJfJolossians, whether Jews or C. 
on their guard against t'ie attempts of the Judaizers; whether 
through the law, or through that philosophy by 
which b >th Jews an i Gr"i i ks w< re so easily captivated; and which 
altogether r< pugnant to the spirit and design of the christian 
institution, and incompatible with the fulness of Christ and their 
completeness in him. 

PHILIP?! VXS. 

\CTS xvi. affords us some account of the introduction cf the 
gospel into Philippi. Paul visited this place in his tour through 
Macedonia, Acts xx. After subtracting what was peculiar in the 
circumstances of the disciples at Philippi, the scope and design 
of t lis epistle are easily seen from a perusal of it, and already hinted 
i the foregoing observations on the two preceding epistles. 

THESSALONIANS. 

11. KE informs us in the Acts of Apostles, chapter xvii. of the 

introduction of the good news of the Messiah into Thessalonica. 

f ie c kief topics introduced in this letter, show that its design was 

to animate the Thessalonians with such considerations as might 

induce them boldly and constantly to persevere in the faith which 

, ad received and confessed, amidst much persecution. No- 

hing could be better calculated to produce such an effect than 

the method pursued by the apostle. His exhortations naturally 

proceed from what he advances on the divine- original of the 

.in religion which he demonstrate*: — 



PREFATORY HINTS. H 

1. Fi am tlie many and great miracles by which it was confirmed, 
chapter i. verse 6. 

2. From ihe character, behavior, and views of the first prd^ 
. rs df the christian faith. 

:?. From the purity of the doctrine and morality of the christian 
ion. 

4. From the resurrection of Jesus. From these topics, and 

from IJie assurance he gives of the resurrection and glorification of 

tints, and the rewards to be bestowed by the author of the 

christian faith and jiidge of the world, on the faithful at his coming, 

he comforts the minds of the Thessalonians a*id exhorts them \sp 

overance. 

Either from the person who carried the first epistle, or fnom 
o'.ne other source, the apostle had heard (2 Ep. iii. 11.) of the 
-lite of affairs in this congregation, and writes to them a second 
.tier predicated upon the information he had received. This 
letter is evidently designed to correct a mistake which had been 
propagated by some false teachers, and under pretence of a letter 
from ihe spostle Paul, purporting that the apostle expected the 
end of the world, or the day of judgment soon to arrive; — before 
that generation pacsecl away. In correcting this mistake the apos- 
Le delivered some prophecies to the Thessalonians, respecting 
events which must transpire before she termination of this world, 
particularly he predicts the grand apostacy and defection from the 
christian faith, which was to be of long continuance. He also 
heard of some disorders in this congregation. Some had given 
up their calling or employment, and neglected to labor for their 
own maintenance. These he sfcjarply reproves, and exhorts to 
industry in their business. With these designs this letter appears 
to have been written. 

TIMOTHY. 

riMOTFir was left in Ephesus by the apostle Paul, far certain 
purposes, which Paul declares in the commencement of bis first 
letter to him, and now writes to hirn for the purpose of instructing 
him how he should proceed in Ephesus, to answer the design th<^ 
apostle had in leaving him there. In what character Timothy was 
left in Ephesus, and Titus in Crete, may be easily learned from 
\he letters inscribed to them. That they were to act as agents far 
the apostle is very apparent; and that they were not ordained as 
tlders or bishops were usually ordained in other congregations^ 
requires no other evidence than a superficial perusal of these 
letters. Timothy and Titus were to perform all those duties which 
the apostle Paul would have performed, or was commissioned to 
perform in his own person. The directions to Timothy in the 
first epistle are of a peculiar character, and suggest much useful 
information to christians of every age.. 

1. Timothy w r as to teach those who were already teachers in 
Ephesus, not to teach differently from the apostles. He was to 
charge them to desist frcm teaching some things which they were 



lii puefator\ iun is. 

teaching and countenancing in this congregation, and particular*} 
those who were desiring to be teachers of the law. 

2. Timothy was to carry on a good warfare against all who taught 
differently from the apo9tlcs. 

3. He gives directions concerning the manner in which Timothy 
was to have some part of the worship and edification of the con- 
gregation conducted. 

4. He instructs him in the qualifications which bishops and 
deacons should possess. 

5. He forewarns him of I great apostacy from the truth, and 
characterizes those who should take the lead in it. 

6. He gives directions how old and young men, old and young 
females, widows and elders, should be treated in the coagregatiou 
and by him. How servants and masters should act towards each 
other, and concludes with the most solemn injunctions on Timothy 
to keep that which was intrusted to him. 

In his second and last letter to Timothy he touches almost the 
9ame topics; on some of them he enlarges, and particularizes some 
things to which Timothy was to attend; but the leading design of 
both letters is the same. 

TITUS. 

TITUS being left by Paul in Crete, for the same purpose that 
Timothy was left in Ephesus, we might naturally expect that the 
design of this epistle is similar to that of those to Timothy, and 
that the centents of this letter would much resemble those of the 
former two. The character of Titus and that of the Cretans, with 
the circumstances of both, would, on this principle, constitute 
the whole or chief difference between them, and such, in fact, is 
the letter to Titus. When we take into view the distinguishing 
features of the character of Timothy and Titus, the Ephesiansand 
Cretans, we have in one view the whole difference between the 
letters. It is remarkable from all these epistles how busy the 
Judaizers were in preaching up the law of Moses, and how similar 
their course of procedure; and how constant this apostle was in 
opposing them, and giving directions to others in what manner to 
oppose them most successfully. 

PHILEMON. 

THE letter to Philemon was evidently designed as a letter of 
introduction for Onesimus to his master, and as a means of rccon 
ciliation between them. It isa beautiful specimen of the f;*mi!iaritv 
which exists among- christians, without in the least impairing; the 
relations which exist in civil society. 

HEBREWS. 

THIS epistle, next to that to the Romans, lias been considered 
difficult and abstruse It is one unbroken chain of reasoning from j 1 
the fust sentence to the close of the eleventh chapter. 

To find out the special design of this invaluable letter, it i- 
necessary to note down a few facts gathered from itself 



PREFATORY HINTS. Jiii 

1. It was addressed to believing' Jews or Hebrews, irrespective 
of any particular place. 

2. At the time it was written these Jews were the objects of 
persecution from the infidel or unbelieving" Jews. This is evident 
from several hints in the letter, particularly chapter xu. 4. where 
the apostle, after having- in a previous part of this epistle remind- 
ed them of their former persecutions, tells them they had not yet 
resisted unto blood striving against the sin which easily beset them. 
In the same chapter he exhorts them to patience under the chas- 
tisements, and to follow Christ with cheerfulness and resignation. 

3. The intention of these persecutions, on the part of those 
who inflicted them, was to cause the believing Jews to renounce 
the christian profession and return to Judaism- The Jews them- 
selves being the persecutors, they could have no other object in 
view. 

From these facts the design of this letter is apparent. It was 
designed to prevent that apostacy from the christian faith which 
•those persecutors had in view. The infidel Jews designed by 
their persecutions to cause their brethren who believed in Jesus 
to renounce their profession or confession of him as the Christ, 
and Paul designed by this letter to disappoint them. To under- 
stand this letter, it is necessary that this be always kept in mind. 
No person can be said fully to understand what is written in it, 
unless he know why it is written. 

To be more particular in illustrating' this point, it must be 
noticed that the infidel Jews attacked their brethren who confess- 
ed Jesus, in two ways — first by argument, and then by force. If 
they failed to convince them that Jesus of Nazareth was an impos 
tor, or that the Jews' religion was to be of perpetual standing-, 
their next effort was to inflict upon them corporal sufferings for 
what was called obstinacy, To understand every branch of the 
argument of this Epistle, it is therefore necessary that we should 
know what the infidel Jews had to say by way of argument in 
support of their views of the excellency and perpetuity of the 
Jews' religion; for Paul meets their objections or arguments in 
this letter. 

His method was first to demonstrate that their arguments were 
inconclusive and false; and, having done this, to shew that the 
terrors with which they clothed themselves to induce to apostacy. 
were not worthy to be compared to the terrors of falling into the 
hands of the living God, should any be induced through fear to 
renounce the christian profession. 

He thus proposes argument to argument, and terror to terror. 
and his arguments were just as far superior to theirs in weight and 
importance, as the terrors of the living God are to the terrors oi 
men. 

This is the grand key to the whole Epistle. When, then, we 
know what arguments the Jews had to offer in support of their 
darling hypothesis, we understand why tht Apostle says what he 
■•ays, and we understand the true import Qi~vhat he advances 
5* 



in rs. 

We shall ill refore, in (he first place, glance at the topics from 
. the inh \r\ Jews argued:- - 

1. That their constitute re superior to the christian, 

gued from the fact that both \\ i re introduced by the ministry 

:•. enh m ■ 

2. That their Isws wi nted in the writings of 

. oral irgued from the h.^t i -is a lawgiver of the 

• dignity and fidelity. 
.:. That their religious rites and instituted worship were n 
. sublime, and unalterable, was argued from the divine call 
isecration of Aaron to in- High lVu Bt, 
•1 Thai the cqvenant at Sinai embraced 1 1»«- .Tews only as God's 
; that it was established on the most excellent promises, and 

.* That ;i - were of divine appointment 

ing (jf lite kind ever exhibited upon earth. 

e itemsembrace all the capital points which were advanced 

1 1 i -lt and unbelieving Jews. 

Now t! Paul, w 11 versed in jII these questions, full) 

them, o:>c by one, and carries his cau.-c triumphantly in 

every instance. Let us bow, for example, take the first and observe 

he manages it. 

'mits the f;.c'. that the constitution and laws of Israel were 

introduced by heavenly messengers; hut at the same time, deblarea 

' thstthe God Who in times past spoke to the fathers rff the nation, 

had in these last tl n bj a .Son, of incomparable dignity, :<s 

ivenly messengers as his name was superior 

to theirs. lie then, from their own prophets, shews that this 

;; i»"\ ' ! never been conferred on any creature, how< ver 

: ; hut that the v<;:t?e, ' r *' had been bestowed on 

the winds and lightnings. David being witness, they were strand- 

ed here. They could .uive no instance of such an humble appro- 

n of the teem aon t as he had give n of the word angel or 

messenger. Again he argues, from the dignity of place bestowed 

on th* Son, his incomparable superiority. To which of the 

heavenly messengers did he say, "Sit tl ou on my right band until 

f make thy foes thy footstool?" They were silenced again. K ly, 

with all their dignity of. name and ojjics. they were the ministers or 

►s of this ven J< BUS, sent by hitfl On errands to the humblest 

of his followers Thus he carries the fi st point. After having 

shewn the superior dignity of the christian institution from the j 

very fact on which, the Jews gloried so much — ai d especially from j 

this' consideration, that, dignified as the heavenly messengers ' 

G'^d had not employed or entrusted them in introducing 

ristisn institution, but had shewed in the contrast that the 

an institution was just as far superior to the Jewish as the 

F G l'a own Son was to the dignity of God's mere servants, 

though of heavenly origin and standing — the Apostle delivers to 

ihe Hebrews that believed him. certain pertinent exhortations 

d his own cone!" e first branch of the argu- 



1 KKlATOItY HINTS. W 

ment. Thus we see why the Apostle introduced those topics, and 
we understand what he said upon them. 

In the same masterly manner he takes up Moses, Aaron, the 
tabernacle, covenant, sacrifices, and even their altars, and not 
only rebuts all their conclusions, but gains many proofs of the 
superior and incomparable lustre and dignity cf the christian 
system. 

Moses as a servant in another's house, Christ as a son Gver his 
own house: Aaron, a high priest, made without an oath, by a law 
which expressed weaknesses and defects, and limiting- the times 
of service; Jesus, of the order of Melchisedec, made by an oath 
since the Levitical order was introduced and consecrated a priest 
forever, by virtue of the power of an endless life; the tabernacle 
but a shadow, and the sacrifices but a type of one real sacrifice, 
which puts an end to all sin offerings; a covenant established on 
better promises and of unalterable provisions, and an altar to 
which those who officiated according to the law had not access, -and 
a rest hi heaven superior to that in Canaan, &c. &c. These are 
the points on which the Apostle argues, and by which he" siiences 
the infidel Jews, and from which he exhorts, encourages, cheers, 
and enlivens the persecuted christians. 

On the terrors of apostacy he is equally triumphant. Confisca- 
tion, or less of good?, imprisonment, bodily tortures, and a cruel 
death, were the strong arguments of the infidel Jews when their 
♦sophistry failed But P aui is before them here as much as he is 
in argument. He lays before the Jews the most tremendous 
instance of apostacy which their history afforded. The people 
who fell in the wilderness, to whom God swore that they ^hou'd 
not enter in because of unbelief. God had caused glad tidings of 
a rest in Cartean to be proclaimed to his people. They commenced 
their pilgrimage thitherward. They were immersed into Moses 
in the cloud and in the sea; they ate the manna and drsnk the 
water which prefigured Christ, and yet cast away their confidence 
in God's promise; and although he had done so much for them, in 
his wrath he sware that into Canaan they should not go. 

Again he shews that it is impossible to renew again b} 3 refor- 
mation, those who apostatized from the christian profession, by 
any arguments which the religion had to offer: for if, after having 
heard them all, and partaken of them, they should, from coward- 
ice, deny and renounce their confidence in the promises of God; 
when thus fallen away there was no new topic which could be 
presented to take hold of their minds. That if they wilfu'ly 
apostatized after they had received the knowledge of the christian 
faith, there was no sacrifice by which to expia'te their crimes. In 
vain the Jewish sin offerings, in vain all oblations, if the sacrifice 
of Christ were renounced. The sin of apostacy was a sin, in- 
ducements to which were presented both to the hopes and fears 
of christians. The virtue of constancy in the christian profession, 
of holding fast the begun confidence, unshaken to the end of life, 
was presented to the Hebrews with stronger, inexpressibly 
stronger, appeals to the hopes and fears of christians. That Gori 



I\ l PttEFAl 0R1 111 v 

bad no pleasure in them that apostatized, that it was a fearful 
thing 1 to full into the hands of the hying- (iod; that the God of 
christians was a consuming fire; that vengeance belongcth un'o 
him, were the awful terrors by which the Apostle guarded these 
christians against this sin. 

He very pertint ntly concludes his argument by laying before 
thru, a cloud of witnesses to the virtue of perseverance* He - 
that reputation which the ancient worthies obtained by holding 
fast their persuasion and confidence in the promisei of (iod; and 
reminds the Hebrews of their sorrows arid sufferings; of their 
conflicts and triumphs in this cause; and concludes the whole 
argument with an appeal to ihe author and p< rfecter of the christian 
faith: who, for the joy that was set before him endured the cross, 
despising the shame, and who thus ascended to a throne. J. est 
they should faint in their minds amidst persecutions, he reminds 
them of him who endured such contradiction of sinners against 
himself; and tells them that although they had suffered much, 
they had not suffered as much as other- who had resisted unto 
blood rather than cast away their confidence, which had great 
recompense of reward Such is the design and scope of the 
letter to the Hebrews. Neither it nor the letter to the Romans 
was written as a treatise on divinity, or a* an abstract of the chris- 
tian system. They are botji practical letters of instruction, :.nd 
contain the most sublime views of God's benevolence towards 
sinners, and exhibit the strongest inducements to a willing and» 
unreserved obedience. 

JAMES. 

JAMES the Apostle addresses this letter to the twelve tribes 
dispersed, to those of them who professed faith in the Messiah. 
It is evident from the contents of it, that at the time it was written 
the brethren were suffering persecution, ami that the era of \en- 
geance en the Jewish state was \ci) nigh. 

It is well known that many of ll e sect of the Pharisees beiieyed 
the gospel, and tl at this sect was peculiarly f' r.d o! it corporating 
Home of ti eir former opinions with the christian system. The 
Pharisees in genera] were fatalists, and also taught 1 at "(. d had, 
from all eternity, decreed whatever con ts to pass," and that all 
things were fixed and immoveable. A modification of this doctrine 
appears to have been prevalent amorgst man} of the disciples 
from among the Jews. The doctrine of fate, as held by the Pha- 
risees, was very tioublesome to chr^stims from among Ihe Jews; 
and it v as to the infidel par* of the naticn, in their \un< us wars, 
and in 'h. a siege of the metropolis, the proximate cause of in- 
numerable calamities, and a* length of their filial ruin. Various 
abuses crowing out of this system seem to have been prevalent 
amongst the Jewish brethren at the time when James wrote; and 
with the detign of correcting those abuses, and of exhorting to 
patience in 'heir distress, and also of encouraging the faithful with 
: that the Lord was immediately coming to destroy the per- 
secuting power of tiie-Jeu-s, James evidently writes this Jettc- 



PREFATORY HINTS. ivil 

This design, kept in mind, explains the scope of the epistle, and 
at once reconciles the drift of it with the doctrine that Paul taught 
on that faith which is accounted to a man for righteousness, and of 
those works which prove a man to be a christian both to himself 
and to his acquaintance. 

PETER. 

"IT is well known that anciently, in proportion as the christians 
multiplied in any country, their sufferings became more general 
and severe. In the latter part, therefore, of the first age, when the 
rage of the Jews and Gentiles was exceedingly stimulated by the 
prevalence of the gospel, the Apostles of Christ who were then 
alive, considered themselves as especially called upon to comfort 
and encourage their suffering brethren. With this view, the 
Apostle Peter wrote his first Epistle to the christians at Pontus, &c: 
wherein he represented to them the obligation the disciples of 
Christ were under to suffer for their religion, and suggested a 
variety of footives to persuade them to suffer cheerfully." 

[Macknight.] 

JOHN, 

"THE Apostle John, having lived to see great corruptions*, 
both in doctrine and practice, introduced into the church, by many 
who professed themselves the disciples of Christ, employed the 
last year of his life in opposing these corruptions. For he wrote 
his three epistles te establish the truths concerning the person and 
offices of Christ, and to condemn the errors then prevailing con- 
trary to these truths. Also, to repress the lewd practices, for the 
sake of which these errors were embraced. Besides, he considered 
that his testimony to the truths concerning the person and offices 
of Christ, together with his direct condemnation of the opposite 
errors, published to the world in his inspired writings, would be 
of singular use in preserving the faithful from being seduced by 
the false teachers and other corrupters of Christianity, who in other 
future ages might arise and trouble the church." [Mack.] 

JUDE. 

"IN the latter part of the apostolical age many false teachers 
had arisen, and were going about speaking perverse things to 
draw away disciples after them, as Paul had foretold to the 
elders at Ephesus, Acts xx. 30. (See Preface to John.) In 
drawing disciples after them, these teachers had nothing in view 
but to increase their own gains, that they might have wherewithal 
to spend upon their lusts. , For the first christians having a great 
affection for their teachers, willingly and liberally contributed to 
their maintenance. The false teachers, therefore, to draw the 
vicious part of mankind after them, perverting Paul's doctrine of 
justification l»y faith without the works of law, resolved the whole 
of Christianity into the speculative belief and outward profession 
of the gospel. (See Preface to James.) And, having thus can- 
celled the obligations of morality, they taught their disciples' 
to live in all manner of licentiousness; and at the same time flatter- 



i\ in : patown II 1 N is. 

cd them with the hope of the favor of God, and of obtaining ei 
life. 

"One of the perverse things which (ln.se corrupt teachers 
for tlte purpose of alluring the wicked, was, that God 
that he will not punish men for indulging those natural appetites 
which he himself haa implanted in their nature; nor be displease d 
with them for committing a few sins which can do him no harm, 
but which are netettary to their present happiness. Wherefore, 
to shew the impiety and falsehood of that doctrine, and to secure- 
the dixoplee from being seduced by it, the Apostle Jude wrote 
this Epistle, in which, by tads recorded in the Jewish scriptures, 
he proved that as God had already punished the angels who si 
notwithstanding their numbers, so he will at length most assure dly 
punish all obstinate sinners in the severest manner." 

[Mackhight.] 

THE REVELATION MADE TO JOHN THE APOSTLE. 

AFTER the Lord Jesus, by his messenger, had dictated seven 
letters to seven congregations in Asia Miner, in which he pointed 
out and specified blemishes in their conduct, and aberrations from 
the simplicity of the gospel, and exhorted to reformation; he pro- 
ceeds to reveal to this Apostle, in his old age, and through him to 
all the congregations of disciples, the destinies of his cause in this 
world. Under the most striking and impressive emblems the 
history of the christian communities is delineated. The triumphs 
of the christian cause over the persecutions of Pagan Rome; the 
apostacy of chris ians under Papal Home; the rise, progress, and 
catastrophe of the son of perdition: the anti-christian system— are 
all distinctly narrated in the sacred symbols of prophecy. The 
ultimate downfal of all opposition; "the general and complete 
triumphs of Christianity; the subjugation of the kingdoms of this 
world to the dominion of the King of kings; the final consumma- 
tion of the present system of things; and the glorious introduction 
of a new and heavenly state of things — irt the wonderful and 
sublime topics which are exhibited in this book: the design of it is 
repeatedly declared in the book itself, and felicities pronounced 
upon them who read, study, and understand the be ok. It was 
designed for the comfort of christians under all the dark and 
gloomy scenes through which the kingdom of Jesus should pass. 
There is a knowledge of this book attainable by all christians, and 
a knowledge which is not attainable. The former consists in 
general views of G';d's designs respecting his kingdom and glory- 
in the earth, as above hinted; and this is of much importance to 
all christians. This too is its prominent design. The latter con- 
sis's in accurate apprehensions of the import cf the symbols em- 
ployed in it, and of the times, persons, and places alluded to, 
defined, or portrayed in it. This, perhaps, like otter prophetic 
writings, was designed to be unders'ood perfectly cvly -ahen ac- 
eomphsfitd. The chief design cf this book is accomplished in all 
christians who avail themselves of all the means which the Bible 
afftrdfl of acquiring that knowledge cf it which is attainable by all- 



PREFATORY HINTS. lix 

ARRANGEMENT OF THE EPISTLES. 

THE Epistles to the Thessalonians, the Galatians, Corinthians, 
the first to Timothy, and that to Titus, were all written before the 
Epistle to the Romans; at least there is a very general concurrence 
in this opinion,. and much reason to believe that it is a correct one. 
In arranging the Epistles, the rule of priority seems to have been 
the importance of the places to which they were sent, and the 
reputation of the writer. Hence that t® Rome, the mistress of 
the world, stands first; Corinth, because of its commercial and 
literary importance, next; Galatia, Ephesus, Philippi, Colosse, 
and Thesstdonica, follow each other in the comparative scale of 
their standing. The same has been observed of the persons to 
whom letters have been written. It seems to hold good in the 
case of Timothy, Titus, and Philemon. The Epistle to the He- 
brews, because anonymous, and some time in dispute as to its 
author, is placed last. Some have imagined a similar rule to apply 
to the letters of the other apostles, James, Peter, and John. I am 
of opinion that the order of these names is fixed from the order in 
which Paul mentions them in his letter to the Galatians; in which 
place he seems to have respect to their comparative standing as 
pillars in the estimation of the Jewish brethren. Jude and the 
Revelation of John were placed last, because of the long time 
they were in dispute. However, John's Revelation is deservedly 
and appropriately at the close of the volume. 



(^-DIRECTIONS TO THE READER. 

I. xVLL words enclosed in brackets, such as, [this,] are supple- 
ments. 

II. All those in parentheses, such as, (this,) are explanatory 
clauses, found in the original text. 

III. All words and sentences printed in Italics, not preceded by 
inverted commas, are spurious readings, or interpolations, and at 
best of doubtful authority, according to Griesbach's improved 
Greek text. 

IV. All words in Italics, preceded by inverted commas, "such 
as," are quotations from the ancient prophets or other writings. 
Such words in these quotations as are by Griesbach marked spuri- 
ous, are in Roman. 



[THE preceding matter appeared in the first edition of this 
work. In the Appendix to this edition will be found whatever is 
new.] 



i 



THE 

TESTIMONY 

OF 

THE APOSTLE. 

First published in Judea, A. D. 41.* 

jiatthew's preface: 
The History^ of Jesus Christy Son of David, Son of Abraham. 

SECTION I. 

The Nativity. 

1.2. ABRAHAM begot Isaac. Isaac begot Jacob. Jacob begot 
Judah and h;s brothers. Judah had Pharez and Zarah by Tamar. 
Pharez begot Hezron. Ilezron be^ot Ram. Rim begot Aminadab, 
Aminadab begot Nashon. Nashon begot Salmon. Salmon had 
Boaz by Rahab. Boaz had Obed by Ruth. Obed begot Jesse. 
Jesse begot David the king. David the king had Solomon, by her 
who hid been the wife of Uriah. Solomon begot Rehoboam. 
Rehoboam begot Abia. Abia begot Asa. Asa begot Jehoshaphat. 
Jehoshapbat begot Joram. Joram begot Uzziah Uzziah begot 
Jotham. Jotham begot Ahaz. Ahaz begot Hezekiah. Heze- 
kiah begot M^nasseh. Manasseh begot Araon. Anion be^ot 
Josiah. Josiah had Jeconiah and his brothers, about the time of 
the migration into Baoylon. After the migration into Babylon, 
Jeconiah begot Salathiel. Salathiel begot Zerubbabel. Zerubba- 
be! begot Abiud. Abiud begot Eliakim. Eliakim begot Azor. 
Azor begot Zadoc, Zidoc begot Achirn. Achim begot Eliud. 
Eiiud begot Eleazar. Eleazar begot Matthan. Matthan begot 
Jacob. Jacob begot Joseph, the husband of Mary, of whom wa^ 
born Jesus, who is called Messiah.^ So all the generations from 
Abraham to David are fourteen; from David till the migration into 
Babylon, fourteen; and from the migration into Babylon to the 
Messiah, fourteen. 

18. Now the birth of Jesus Christ happened thus: Mary his 
mother had been espoused to Joseph; but before they came to- 
gether, she proved to be with child by the Holy Spirit. Joseph 
her husband being a worthy man, and unwilling to expose her, 
intended to divorce her privately. But while he was thinking 
upon this, a messenger^ of the Lord appearing to him in a dream, 
said, Joseph, son of D^vid, scruple not to take home M^ry your 

Appendix, No. I, -\Jpfj. Ao. II. f Or Christ. %App. J\o. III. 

6 



'. it\-; f r h from Uk i . 

a [ton j '"i shall - 

In all ihi*. what the Lord liad ipoken L>\ tu 

r./.^y fan -. 

I .(1 w iili u-. 

\ ; i i ■':< J i rd had 

. inn., and ' ■ ii In i not, 

on, u horn he named J 

ii After the I I J.udea, in the 

Mid inqoin lor we 

i ast ci mi; lo him 

i rm d, and :<!i Jcrusa- 

i all i he chief prieal 

demanded of them where the 

- >rn ( ; j answered, .\ ■ Bethlehr m of Judea, 

i< Prophet, ' .}/,</ lAuw IStthlehcm, in the 

not tlte leaat iiluslriout zmong the cities of 

' JikL' : gt vei n m >/ people 

'I hen Herod having secretly called the reagians, | rncurec] from 

t 

\ d i ling t hem i em, Ik- said, t.o, ma I 

inquirt about iht chikk- and v. hen you have found him bring 

: ;i i pay him homage. Having heard 

tire kh rted; and lo! tlie star which had appeared lo 

them in ii i ry, pioved before them, till it came arid 

the child was. When they again saw 

i ;r. tliey rejoiced exceedingly. And being tome into the 

house, tire} round the child with M I mother; and prostrating 

;, did him hoiP:«g< Then qpemng their caikets, they 

(i, as presents, gold, frank incense, snd n.\irh. And being 

warm d ii. a Gleam not lo (CUlTD U U( rod, th< i U other 

\\h( n they were gone, a messenger of tire Lgrd app< 
to ,lo c eph in a dream, saidj > the child, with his 'mother, 

Bee itito Egypt; and remain there t.ll 1 acquaint you; for 
lit rod will vck t he child l<» destroy him. Accordingly he amsc, 
took the child, with his mother, and withdrew by night into 
V.4>nt, where he continued until the death of Herod; so that what 
>rd bad-spoken by the Prophet was verified, "Out of Egypt 
j i eculled my Aiu" 

Then Herod, finding that he had been d« ceived by the magiar.s, 
used, and despatched emissaries, who slew, by 
I rh« n ate children m Bethlehem, ai ci in ail its terri- 
tory, e entering the second >ear, down io the time 
■■■■■ t he had procured exact information troro the ou? giant*. 
(he word ol Jeremiah the Prophet verified, "A cry vat 
.. lumtntuthn t uv.d tueepittg % uhd bitter compliant < 

i j ?.,,.-.,< 



I7t. HI OF MATTHEW. 63 

"Rachel be-ivtiling her children, and refusing to he comforted, because 
*lhey are not}) 

Wnen Herod was dead, a messenger of the Lost! appearing in a 
dream to Joseph in Egypt, said, Arise, take the chiid, with his 
mother, and eo into the land of Israel; for they are dead who 
sought his life. Accordingly, he arose, took the child, wilh his 
mother, and went to the fund of Israel; but hearing that Archelaus 
had succeeded his father Herod in the throne ot Judea, lie was 
afraid to return thither; and, being warned in a dream, retired 
in'o the district of Galilee, and resided in a city named N-izareth; 
thereby verifying the declaration of the Prophet [concerning 
Jesus.] that he should be called a Nazurene. 

SECTION II. 
The Immersion * 

IIT. IN those days appeared John the Imrnetser, who proc'airred. 
in the wilderness of Judea, saying, Reform, for the Reign of heaven 
approaches. For tnis is he of whom the Prophet Isaiah speaks 
in these words, "The voice of one proclaiming in the wilderness, 
"Prepare a -way for the Lord.j make for him a straight passage.'" 
Now John wore raiment of camel's hair with a leather girdle 
about his waist; and his food was locusts and wild honey. Then 
Jerusalem and all Judea, and all the country along the J^rda 1 *- 
resorted to him, and were immersed by hirn in Jordan, confessing 
their sins. 

7. But he seeing many Pharisees and Sadducees coming to him 
to receive immersion, said to them, Offspring of vipers, who has 
prompted you to flee from the impending vengeance? Produce, 
then, the proper fruit of reformation; and presume not to say 
within yourselves, 'We have Abraham for our father/ for I assure 
}ou that of these stones God can raise children t» Abraham. And 
even now the axe lies at the root of the trees; every tree, there- 
fore, which produces not good fruit, is felled, and turned into 
fuel. I indeed immerse you in water, that \ou may reform; but 
he who comes after me is mightier than I, whose shoes I am not 
worthy to carry. He will immerse you in the Holy Spirit and fire 
His winnowing shovel is.in his hand, and he will thoroughly cleanse 
his grain, 'e will gather his wheat into the granary, and consume 
the chaff' in unquenchable fire. 

Then came Jesus from Galilee to Jordan to be immersed by 
John. But John excused himself, saying, It is I who need to be 
immersed by you; and you c^me to me! Jesus answering said 
unto him, Permit this at present; for thus ought we to ratify 
every institution. Then John acquiesced. Jesus being immersed, 
no sooner arose out of the water, than heaven was opened to himj 
and the Spirit of God appeared, descending like a dove, and light- 
ing upon him: while a voice from heaven proclaimed, This is my 
beloved Son in whom I delight. 

*Jpp. No> IY. -\In the Hebrew of Isaiah, Jehovah, 



d4 I HE c.'i. i\ 

IV. Then was lucted by the Spirit into the wilder 

Ticss, to be tempt* (1 by (be devil.' And aft< ;• Fitting forty day* 
And forty nights* he was hungry. Whereupon the tempter ac- 
costing bin), r.;iel, If you be (.id's Son, command that 
■tones become loaves. Jest , s.od, It is written, ".Man 

10J by bread only, but by every thing which God is pleased to 
"u/>j>oi7H." Then the devil conveyed him into the holy city, and, 
having placed him upon the battlement of the temple, said to him, 
ti jrou be God's Son, throw yourself down; for it is written, "JDfe 

"will give hit messengers^ the eha : they shall uphold you 

ft in their armt, le$t you doth • ne." Jews Again 

red, It is written, " i'uu thai' not put the Lovd\ your God to 
'the preef. 9 ' Again the devil took him up a very high mountain, 
whence he showed bim all the kingdoms of the world in their 
glory, and said to bim, All these will I give )ou, if you will 
prostrate yourself and worship me. Jesus answered, Satan, | begone; 
for it is written, "You shall -worship the Lord] your Gcd, and shall 
serve him omly." Then the devil leaving him, messengers can.e 
and ministered to bim. 

Now Jesus hearing that John was imprisoned, retired into 
Galilee, and having left Nazareth, resided at Capernaum, a sea- 
port inthe confines of Zebulun and Naphtali, therebv verifying 
the words of Isaiah the Prophet; "The canton of Zebulun and the 
-o.un'ivYt if .Y-L.':lc'.i, tit:.z:r: c:: '.It Jordan near the sea. Galilee of 
"the nations; the people who abode in darkness, saw a great light, 
"and on those -.i-ho inhabited a region of the shades of death) light 
~":'it arisen." l-'rom that lime Jesus began to proclaim, saying, 
Keform, for the Reij:n of heaven approaches. 

18. Then walking by ihe sea of Galilee, he saw (wo brothers, 
Simon named I'eter, ?.nc] Andrew his brother, casting a drag into 
the sea, for they were fishers. And he sod to them, Come with 
me, and I will make you fishers of men. Immediately they left 
the nets and followed him. Passing on he Bawolher t«o brothers, 
James son of Zebedee and John his brother, in the bcik with their 
lather Zebedee, mending their nets, and he called them. They 
immediately, leaving the bark and their father, followed him. 

Then Jesus went over all Galilee, teaching in their synagogues, 
and proclaiming the glad tidings of the Keign, and curing every 
sort of disease and malady among the people. And his f;«rr e 
spread through all Syria, and they brought to him all their 
seized and tormented with various distempers, demoniacs, and 
lunatics, and paralytics, and he healed them. And vast multitudes 
followed bim from Galilee, from I)ecapolif,|| from Jerusalem 
from Judea. and from the banks of the Jordan. 



Voter, \ Appendix t ."o, III. 

\Jeho~ 

■ar». ^f, 
m Jehovah. 

■ cities 



eh. v of mattiiew. 65 

SECTION HI. 

77ie Sermon on the Mount. 

V. JESUS seeing so great a confluence, repaired to a mountain, 
and having sat down, his disciples came to him. Then breaking 1 
silence, he taught them, saying; — 

Happy the poor who repine not; for the kingdom of heaven is 
theirs! Happy they who mourn; for they shall receive consolation! 
Happy the meek; for they shall inherit the land! Happy they 
who hunger and thirst for righteousness; for they shall be satisfied! 
Happy the merciful; for they shall obtain mercy! Happy the clean 
in heart; for they shall see God! Happy the peace-makers; for 
they shall be called sons of God! Happy they who suffer perse- 
cution on account of righteousness; for the kingdom of heaven is 
theirs! Happy shall you be when men shall revile and prosecute 
you, and, on my account, accuse you falsely of. every evil thing! 
Rejoice and exult; for great is your reward in heaven; for thus the 
Prophets were persecuted who were before you. 

You are the salt of the earth. If the salt become insipid, how 
shall its saltness be restored? It is thenceforth fit only to be cast 
out and trodden by men. You are the light of the world. A city 
situate on a mountain must be conspicuous. A lamp is lighted to 
be put, not under a cora-measure, but on a stand, that it may shine 
to ail the family. Thus, let your light shine before men, that they 
seeing your good actions, may glorify your Father who is iij 
heaven. 

17. Think not that I am come to subvert the law or the prophets. 
I am come not to subvert, but to ratify. For indeed I say unto 
you, heaven and earth shall sooner perish, than one iota, or one 
tittle of the law shall perish without attaining its end. Whosoever, 
therefore, shall violate, or teach others to violate, were it the least 
of these commandments, shall be in no esteem in the Reign of 
heaven; but whosoever shall practise and teach them, shall be 
highly esteemed in the Reign of heaven. For I warn you, that 
unless your righteousness excel the righteousness of the Scribes 
and Pharisees, you shall never enter the kingdom of heaven. 

You have heard that it was said to the ancients, "You shall not 
''commie murder,- for whosoever commits murder shall be obnoxious 
"to the judges." But I say unto you, Whosoever is angry with 
his brother unjustly, shall be obnoxious to the judges; whoever 
shall call him fool, shall be obnoxious to the council; but whoso- 
ever shall call him miscreant, shall be obnoxious to hell-fire.* 
Therefore, if you bring your gift to the altar, and there recollect 
that your brother has ground to complain of you; leave there your 
gift before the altar: first go and procure reconciliation with your 
brother; then come, and offer your gift. Compound betimes with 
your creditor, while you are on the road together; lest the creditor 
consign you to the judge; and the judge consign you to the 

* Appendix* J\"q. V. 



i in. i ! eh. 

officer, and )ou be thrown into 

you will not be n I \ ou have discharged lb 

fart hing*. 

^ ou have heard il.at 
But i 

order to cl i omitted adultery 

. r in his h , it your right e\ e in 

i it out, and . ou to lose i 

your n ur whole b nto bell. 

And it')" you, nil it off, ar.d throw it 

i to lose one oi your members, than tbat your 
whole bod) b 

It lias bun sa: ; . 

j ou, Whosoever shall di.-- 
mis, h - l the occasion of her b 

irig an ad< rrita her that is dismissed, 

s adultery. 

i have heard tliat it was said to tbc ancients. 

But I say unto j not at all; neither by bearer, f< 

r by the earth, for it is Ids footstool; neither 

■hall you swear by Jerusalem, for it is the city of the Great King, 
nor by your head, bee cannot make one hair 

black. But let your yes lie Yes, your no, No; for 
ileth these, proceeds fiom evil. 

that it was said, . tk f» 

t—thV Bui o you, Ilesist not the injurious, nut if any 

one strike you on the right check, turn to him also tic left 
Whoever will sue you for your coat, lei him have your mantl 

instrain you to jro oi H him, go 

two. Give to him that asks you; and him that wculd borrow 
U put not 
You bjrtfe beard thai it was said, " Pan 

But I say unloyou, Love your enemies; bless 
wbo curse • tod to them who hate you; ami 

ho arraign and pi i may !ve children 

of your Father in heaven, who makes Ids sun arise i 
g n.l, and sends rain on just ami unjust. i love them 

who love yon, what reward car. you expect/ Do not even the 
e ns so? And if you show courtesy to your friends 
yon excel? F)o not even th< - 
ct, ; ';r Father who is in h< 

'. :. Take heed that you perform not jour religious duties before 
in order to be observed by them, otherwise you will obtain 
no reward from your Father who is in hi hvui. 

■\Yhen, therefore, you give alms, do not proclaim it by sound 
ct trumpet, as the hypocrites d<>, in the assemblir-s and in 
streets, that they may be extolled by men. Indeed I say unto you 
they have received their reward. But you, when you giv. 
let not your left I right nan I 



vh. vt ur MATTHKW. 67 

your alms may be in secret; and your Father, to whom nothing is 
secret, will himself recompense you. 

And when you pray, be not like the hypocrites, who affect 
to pray standing in the assemblies, and at the corners of the streets, 
that men may observe them. Indeed I say unto you, they have 
received their reward. But you, when )ou would pray, retire 
to ) our closet; and, having- shut the door, pray toyour Father; and 
your Father, to whom though he is unseen himself, nothing is 
secret, will recompense you. And in prayer, talk not at random, 
as the Pagans, who think that using many words will procure 
them acceptance. Imitate them not; for your Father knoweth 
what things you want, before you ask him. Thus, therefore, pfay 
you: Our Father, who art in heaven, thy name be hallowed; thy 
reign come; thy will be done upon the earth, as it is in heaven^ 
give us to-day our daily bread; forgive us our debts as we forgive 
our debtors; and abandon us not to temptation, but preserve us 
from evil. For thine is the kingdom, and the power, and the glory, 
for ever. Jimem* For, if you forgive others their trespasses, your 
heavenly Father will also forgive you: but if you forgive not others 
their trespasses, neither will your Father forgive your trespasses. 

16. Moreover, when you fast, look not dismal, as the hypocrites, 
who disfigure their faces, that men may observe that they fast. 
Indeed I say unto you, they have received their reward. But you, 
when you fast, anoint your head, and'wssh your face; that your 
fasting may not appear to men, but to your Father; and your Father, 
to whom, though he is unseen himself, nothing is secret, will 
recompense you. 

Amass not for yourselves treasures upon the earth, where moths 
and rust may consume it, or thieves breaking in may steal it. But 
provide for yourselves treasure in heaven, where are neither moths 
nor rust to consume it, nor thieves to break in and steal it. 
For where your treasure is, your heart will also be. The lamp of 
the body is the eye. If, therefore, your eye be sound, your whole 
body will be enlightened: but if your eye be distempered, your 
whole body will be dark. And if even the light which is in you 
be darkness; how great will the darkness be! 

A man cannot serve two masters; for either he will hate one, 
and love the other; or at least he will attend one and neglect the 
other. You cannot serve God and Riches. Therefore I charge 
you; be not anxious about your life, what you shall eat, or what you 
shall drink; nor about your body, what you shall wear. Is not life 
a greater gift than food; and the body than raiment? Observe the 
fowls of heaven. They neither sow nor reap. They have no 
storehouse;, but your heavenly Father feeds them. Are not you 
much more valuable than they? Besides; which of you can by 
his anxiety prolong his life one hour? And why are you anxious 
about raiment? Mark the lilies of the field. How do they grow? 
Tbey toil not: they spin not. Yet I affirm that even Solomon in all 
his glory, was not equally adorned with one of these. If then 

"jpp. No. rt. 



vh ■ 

!).igr, w hicli t< be field, and t(, 

it o the ovenj v. ill lie not much more 

j not anxiously, (as ihe hei 
r what si. all we drinks or wtaer* 
with shall we be clotl 

nil But m< k hi -t II e kiti^cloni i I 

an.l the ri|chteousnen required bv him; and all thest things 

Idcd to > i ii. I; i ut Ihe ii otn.tt 

the morrow will be anxious about itself Sufiki< > day 

rs its own trouble. 

VII. Judge not, that yori be not jud| iaycujudg< 

shall be judged; and with the measure wherewith you g'n 
shall rt ■ i \i.d why do j a in your brother's 

eye, but are inaenaible of the thorn in your own ty*i Or how 
ly to your brother. 'I.el me t. ke the mote out < i 
you who have a thorn in vour owi ? Hypocrite, first tnke 
the thorn out of your own eve; then you will see to lake the 
mole out of your brother's eye. 

not things hoi) to dogs, and cast not your pearls before 
jwine, lest tbey trample them under loot, or turn upon you and 
tear you. 

:. and you shall obtain; seek, and you ska!! find; knock, 
aad it shall be opened to you. For whosoever asks, obtain. 1 ; who* 
BOCTer seeks, find?; and to every one who knock-, the door shall 
be opened. Who amongst you men would give his son a stone, 
when he asks bread; or a serpent, when he asks a lis!:. : If you 
then, though evil, can give good things to your children, how 
much more will your Father who is in heaven, give good things 
tfl then that ask l.im? 

12. Whatsoever you would that others do to you, do you also to 
them; for this is the law and the prophets. Enter through the 
strait gate; for wide is the gate of perdition, broad is the way 
leading thither; and many are they who enter by it But how 
strait is the gate of life; how narrow the way leading thither; and 
how few are they who find ii! 

Beware of false teachers, who come to you in the garb of sheep, 
while inwardly they are ravenous wolves. By their fruits you shall 
discover them. Are grapes gatheied from thorns; or figs from 
thistles? Every good tree yields good fruit; and every e\il 
tree evil fruit A good tree cannot yield evil fruit, nor an evil 
tree good fruit. Every tree which yields not good fruit is 
felled, and turned into fuel. Wherefore, by their fruits you shall 
discover them. 

Not every one who says unto me, Master, Master, ihall enter 
into the kingdom of heaven; but he that does the will of my 
c v !.o is in be&ven. Mirny will say to n;e en thai day, 
'Master, Master, have we not taught in y our name, and in your name 
'performed many miracles?' To whom I will declare", T never 
acknowledged v ou Ihr.ait from me you who practise in'.rjuity.' 
refore, whosoever hears these my precepts, and does 
*hem, I will compare to a prudent rmn, who built his house 



eh. VIII OF MATTHEW. 69 

the rock. For although the rain descended, and the rivers over- 
flowed, and the winds blew and beat upon that house, it fell not, 
because it was founded upon the rock. But whosoever hears 
these my precepts, and does them not, shall be compared to a 
fool, who built his house upon the sand. For when the rain de- 
scended, and the rivers overflowed, and the winds blew, and dashed 
against that house, it fell, and great was its ruin. 

When Jesus had ended this discourse, the people were astonish- 
ed at his manner of teaching: for he taught as one who had authori- 
ty, and not as the Scribes. 

SECTION IV. 

Several Miracles. 

VIII. BEING come down from the mountain, followed by a 
great multitude, a leper came, who prostrating himself before 
him, said, Sir, if you will you can cleanse me. Jesus stretched 
out his hand and touched him, saying, I will; be you clean, 
Immediately he was cured of his leprosy. Then Jesus said to him, 
See you tell nobody; but go, show yourself to the priest, and make 
the o dation prescribed by Moses, for notifying [the cure] to the 
people. 

5 Having entered Capernaum, a centurion* accosted him with 
this reauest, Sir, my man-servant lies sick at home, exceedingly 
affl. cted with a palsy. Jesus answered, 1 will go and cure him, 
The centurion replying^ said, Sir, 1 have not deserved that you 
should come under my roof; only say the word, and my servant 
will be healed. For even I, who am under command myself, 
having soldiers under me, say to one, 'Go,' and he goes; to 
another, 'Come,' and he comes; and to my servant, 'Do this/ 
and he does it. Jesus hearing this, was astonished, and said to 
those who followed, Indeed, I say unto you, not even in Israel 
have I found so great faith. But I assure you, that many will 
come from the east and from the west, and will be placed at table 
with Abraham, and Isaac, and Jacob, in the kingdom of heaven,, 
while the sons of the kingdom shall be thrust out into darkness, 
where will be weeping and gnashing of teeth. Then Jesus said 
to the centurion, Go home; be it to you according to your faith, 
That instant his servant was cured. 

Then Jesus having entered Peter's house, saw his wife's mother 
lying sick of a fever: and having touched her hand, the fever left 
her; whereupon she arose and entertained him. 

In the evening they presented to him many demoniacs; and he 
expelled the spirits with a word, and cured all the sick, thus 
verifying the saying of the Prophet Isaiah, "He has himself carried 
off our infirmities and home onr. distresses." 

Jesus seeing himself crowded on all sides, gave orders to pass 
to the opposite shore. Meantime a Scribe accosted him, say- 
ing, Itabbi, I will follow you whithersoever you go. Jesus ar;- 

*A Roman fgjjfcer, v:ho had the command of 100 soldisi :;.. 



70 li'. rlt. 

swcred, Th-' f.^es ). . 

■ 

Another, one o to him, Muter, permit me 

uiry my father. Jesus answered, Follow me, and 
lead bun their 

n entering the- bark, his disciples followed him. Boon .-if'ir 
arose in tbi • t a t< mpett, ttiat th^ bark 

ih the billows. Bu be being asleep, hisdiscipiei 
1 him, ssy'u w e perish. li- 

tre you timorous, O yon distrustful? Then he arose, u dh 
inds and the sea, a great calm ensued; ins< 

ith admiration, \\ I. at personage is tin-, 
. \ en the. a inds and the sea i 

When he to the other side, into the country nf 

ladarenes, there met him two demoniacs, issuing out ol tie 

monuments, so furious, that nobody durst pas* t hat way. These 

. saying, \\ hat have you to do with us, Jrm/», .Son 

t Q >dT Are \ ou come hither to tornent us before t!)e lime? 

Now there was feeding at some distance a great herd of swine. 

And the fiends besought him, saying, It you ixpel us, permit 

us to go into the herd of Bwioe. He answered, Go. Ann 

tbey were cast out, the) went into the swine; on which the whole 

herd rushed down a precipice in'." the sea, and pcrisbtd in the 

waters. Then the herdsmen fit d into the city, and reported every 

thing, and what had happened to the demoniacs. Present!) the 

whole city went out to nite- Jesuft,and having seen him, entreated 

U rnton . 

IX. Tnen having gone aboard the berk, he repassed, and went 

own cih ; where t hey bu light to him a paralytic, laid upen 

J siis perceiving their faith, said to the paralytic, Son, 

take courage, your sins are forgiven yon. Whereupon some of 

- vibes said within themselves, •This man blasphemes.' But 

Jesus knowing th<. r Bentiments, said, "Why do you harbor evil 

thoughts? M hich is easier, to say, 'Your sins are forgiven;' or to 

say [with t fleet,] 'Arise and walk. 1 But ibatyou ma) know that 

the Son of Man hrrh power upon the earth to forgive sins, Arise 

(said he then to the para 1 ) t.c,) take op \our bed and go home. 

Accordingly he arose, and went home. And 'he people saw and 

Wondered, glorifying God, who had given such power to men. 

A> Jestii depar'ed thence, he saw a man, named Matthew, 
sitting at the toll office; to whom he said, Follow me. And he 
followed him. 
rwards Jesus, being a' table in a house, many pub:. cars 
nners came and placed themselves with him and his 

the Pharisees observing this, said to his disciples, 

your teacher eat v. i h publicans and sinners? Jtsus- 

hearing them, answered The whole need not a physician, but 

ck G >, therefore, and learn what tl lis means, 'J >■ 
humanly, , rifecc" fnv 1 came to call, not the right* uus, 

■ 



h. kX OF MATTHEW. 71 

Then Jo!in J s disciples accosting 1 him, said, We and the Pharisees 
often fast: why do your disciples never fast? Jesus answered, Do 
the bridemen mourn, while the bridegroom is with them? But the 
time will come when the bridegroom shall be taken from them, 
and then they will fast. Nobody mends an old garment with 
undressed cloth; else the patch itself tears the garment, and 
makes a greater rent. Neither do people put new wine into 
old leather bottles; otherwise the bottles burs': and thus, both 
t'.ie wine is spilt, and the bottles are rendered useless. But they 
put new wine into new bottles, and both are preserved. 

While he was speaking, a ruler came, and prostrating himself, 
said, My daughter is by this time dead; but come, and i- y your 
band upon her, and she will revive. And Jesus arose, and, as he 
followed him, with his disciples, a woman, who had been twelve 
years afflicted with a bloody issue, coming behind, touched the 
tuft of his mantk; for she said within herself, 'If ( hut touch his 
mantle, 1 shall recover.' Je.sus turning about, saw her, and taid, 
Daughter, take courage, sour faith hath cured you. And the 
woman was wed from that instant. 

Being come ftitothe ruler's house, and seeing the p'a^ ers on 
the flute, with the. crowd making a bustie, he said to them, Ys th- 
ijsuw, for the damsel is net dead, but asleep. And they derided 
him: but when the people were put out. he entered, and having 
taken her by the band, the damsel arose. Now the fame of this 
action spread through all that country. 

.27. When Jesus departed thence* two blind men followed 1 dm, 
crying, Son of David, have pity upon us. Being come into the 
■house, the blind men approached: and Jesus said to them, Do you 
believe that I can do thi;? They answered, Yes, Master. Then 
he touchefl* their eyes., saying-, Be it unto you according to your 
faith. Immediately their eyes were opened. And Jesus strictly 
Charging them, said, Take care that imbed) know it. But being 
departed, they spread his fame through all that country. 

They were scarce!) gone, when a dumb demoniac was presented 
to him. The demon being expelled, the dumb spake, and the 
..people wondered, saying, Nothing dke this was ever seen in 
Israel. But the Pharisees said, He expels the demons by the 
prince of the demons. 

SECTION Vo 

The Charge to the Apostles, 

THEN Jesus went through all the cities and villages, teaching 
in their synagogues, and proclaiming the glad tidings of the 
Reign, and curing every disease and every malady among the 
.people. But when he saw the multitudes, he had compassion upon 
them, because they were scattered and exposed, like a flock 
without a shepherd. Then he said to his disciples, The harvest 
is plentiful, but the reapers are few: entreat, therefore, the Lore! 
=?f the harvest, that he would send laborers to reap it; 



Tl Tin; iks ri now eh. X 

X. And having Called to l.nn his twelve (JisctplfS, lie g:.ve 
them power to I ip< I m.de.in spirits, and to cue diseases and 
mdudi ■■-» "t every kind. Now tlr sc are the names of the twelve 

ap istles.* The h r >i, Bin Peter, and Andrew his 

brother; James* ion oi Z bedee, and John his brother; Philip 

, and Matthew the pub:ican ; .) 
|On Ol .MptieilS, and ! I haddeu-; Mr:. 

mite, and J he wiio betrayed him. These 

tw. 1. ] iu • c nmii i m, and * -\ ing, 

(.>) not away to G - i»ar nt ri 9am ntan city; but 

as you 

i hi R i._ ' oi '■ lr»n approat I.e.-.' li a! 

i • > you have received, 

:. or silver, or a^-j in > oue girdles; 

rs, shoes, or staves; ,or the workman 
is uorii y 

on t nter, inquire what person of 

h l.'iu unt t \ ou !ca\e the place. 

v u ent« . ly. If i he- family Le 

worthy, the . ■- shall c >me upon tin m: if ihry 

worthy, i i und upon yourselves Whtresoever 

they will not I J onr wor-Js, in depart, ng 

that house or at; , shake tue <lus' < ffyour feet. Indei d I say unto 

you, the condition of So.bm and Goi .on ha shall be more toleiable 

c!i the day of judgment, than the condition of that city. 

18. Behold! I send you forth as slurp amidst wolves. Be 
therefore, prudent as ihe serpents, and harmless as the do\ts. 
But be upon \:>ur i^uard with men; for they will d- liver you to 
councils, and scourge you in their synagogues; and you siia 1 be 
brought before governors and kin^s, o.j my account, to bear 
testimony to them, and to the tiuitiies. But when they deliver 
you up, be not anxious how, or what you shall speak; for what 
you s'.ould speak shad be suggested to you in th..t moment, tor 
it shall not be >ou that sNa'l speak; but the Spirit of my Fa'.her 
who will speak :,y you. Then the brother will consign the bro.her 
to death; and the lather the child; and children will arise against 
their parents, and procure their death. And for my name you shall 
be hated universally. But the man who persevereth to the end, 
shall be saved. 

Therefore, when they persecute you in one city, flee to another; 
for indeed 1 say unto jou, you shall not have gone through the cities 
of Israel, ere the Son of Man be come. A disciple is not above 
his teacher, nor a servant above his master. It is enough for the 
disciple to be as his teacher, and for the servant to be as his master. 
If they have called the master of the house Beelzebub, how much 
more will they call his domestics;? 

Therefore, fear them not; for there is nothing hid that shall 
not be detected; no'hing secret that shall not be known. What I 
tell }ou in the dark, publish in the light; and what is whisptred 

* Missionaries:. 



C/l. XI OF MATTHEW. 73 

fri your ear, proclaim from the house tops. And fear not them 
who kill the body, but cannot kill the soul; fear rather him who 
can destroy both soul and body in hell. Are not two sparrows 
sold for a penm?* Vet neither of them falls to the ground with- 
out the -ivlll of your Father. Nay, the very hairs of your head 
are all numbered. Fear not then, you are much more valuable 
than sparrows. Whosoever, therefore, shall acknowledge me 
before men, him will I also acknowledge before my Father who 
is in heaven. But whosoever shall disown me before men, him 
will I also disown before my Father who is in heaven. 

Think not that I am come to bring peace to the earth. I came, 
not to bring peace, but a sword. For I am come to make dis- 
tention betwixt father and son, betwixt mother and daughter, 
betwixt mother-in-law and daughter-in-law.; so that a man's enemies 
will be found in his own family. £1* who loves father or mother 
more than me, is not worthy of me. He who loves son or daughter 
more than me is not worthy of me. He who will not take his 
cross and follow me, is not worthy of me. He who preserves his 
life, shall lose it: but he who loses his life, on my account, shall 
preserve it. 

40. He that receives you, receives me; and he that receives 
me, receives him who sent me. He that receives a prophet, be- 
cause he is a prophet, shall obtain a prophet's reward; ami he 
that receives a righteous man, because he is a righteous man, shall 
obtain a righteous man's reward: and whosoever shall give any of 
these little ones, because he is my disciple, were it but a cup of 
cold water, to drink; indeed I say to you, he shall not lose his 
reward. 

XI. When Jesus had made an end of instructing his twelve 
disciples, he departed thence to 'teach and give warning in the 
cities. 

SECTION VI. 

The Character of the Times. 

NOW John having heard in prison of the works of the Messiah, 
sent two ef his disciples, who asked him, Are you He that comes, 
or must we expect another? Jesus answering, said to them, 
Go and relate to John what you have heard and seen. The blind 
are made to see, the lame to walk, the deaf to hear; lepers are 
cleansed; the dead are raised; and good news is brought to the 
poor: and happy is he to whou, I shall not prove a stumbling 
block. 

When they were departed, Jesus said to the people concerning 
John, What went you out into the wilderness to behold? A reed 
shaken by the wind? But what went you to see? A man effemi- 
nately dressed? It is kings' pa'aces [not deserts] that such frecpient. 
What then went you to see? A prophet? Yes, I. tell yeu, anc 

" ' ^ssavioriy value l^r cent. 



; i i!i. xi i 

something superi 

Indeed l say i<> \ ou, 

baa not ari • m 

id the itei.. n of b 

.- i : i > *- • I nOM , 

i it nfl .I'.lm appi ur( 'I, all the pi 
v en your i and if you will beart< 

conn A\ hoever h^ . ars lo bear, let bim 
But I ill 1 liken tl i th< 

•. , lo whom their play-fell< lin, Baying, 

have p .;•; ed to * mi up< n llu pipe, \ U1 you have not danced; we 
to you, but you have not 
Iron nil ut and drink, and th 
Son of Man came using meat and d 
and the; is a lover of banquets and wine, a companion of 

Dera.' But wisdom is justified by her children. 
I . lie began to reproach the citus wherein most oi his 
lormed, because thej reformed not. Wo 
. d! Wo unto thee Bethsaida! lor ii the mil 
which have been performed in you, had been performed in rVre 
had reformed lung ago in sackcloth and 

[ t!ie condition ot Tyre and bidon, on the 
be, more tolerable than yours. And thou 
be< a exalted to heaven, sbait be bro 
Lb m rucles which have been performed in 
aed in S kdom, at bad remained until now. 
condition of Sodom, on ibe day of 
tolerable llaan thine. 
BUS said, I adore thee, O Father, Lord of 
, because, having biddeti these things from 
revealed them lo babes: yes, I 
ire. 
ted every thin to me; and none knows th-j 
Son, except the Father; neither knt.vs anyone the Fattier, tx- 
Ihe Son, and he to whom the ban will reveal him. Come 
lo me all you who toil and are burdened; and 1 will relieve you 
take my yoke upon you, and be taugat oy me; tor lam meek and 
and your souis shall find relief. For my yoke :.-. 
urden is light. 

time, as Je^us was walking through the com on 

.u,t his disciples, being hungry, began to pluck the 

1 eat tiiem. The Pharisees observing this, said 

to him, Lo! your disciples are doing what it is not lawful to do on 

Lh. He answered, Have you not read what David did, 

VII. 

day, or rather from Friday at $vn-z»', to Sat 
, tht Jev>» reckoned. 



■■/I. XI i OV MATTHEW. T& 

and his attendants, when they were hungry; how he entered the 
tabernacle of God, and ate the loaves of the presence, which it 
was not lawful for him, or his attendants, to eat, but solely for the 
priests? Or have you not learnt from the law that the priests in 
the temple violate the rest to be observed on Sabbaths, and are 
nevertheless blameless? Now I affirm that something greater than 
the temple is here. But had you known what this means, "i 
require humanity and not sacrifice" you would not have condemn- 
ed the guiltless: for the Son of Man is master of the Sabbath. 

Leaving that place, he went into their synagogue, and found a 
man there whose hand was blasted. They asked Jesus with a 
design to accuse him, Is it lawful to heal on the Sabbath? He 
answered, What man is there amongst you, who having one 
sheep, if it fall into a pit on the Sabbath, will not lay hold on it, 
and lift it out? And does not a man greatly excel a sheep? It is 
lawful, therefore, to do good on the Sabbath. Then he said to 
the man, Stretch out your hand. And as he stretched it out, it 
became sound like the other. But the Pharisees went out and 
concerted against Jesus to destroy him. 

Jesus knowing this, departed, and being followed by a vast 
multitude, healed all their sick, enjoining them not to discover 
him. Thus the word of the Prophet Isaiah was verified, "Behold 
{ my servant -whom I have chosen, my beloved in tvhom my soul delights: 
"I rvill cause my Spirit to abide upon him, and he shall give laivs to 
i( the nations; he -will not contend, nor clamor, nor make his voice be 
"heard in the streets. A bruised reed he ivill not break; and a diml^ 
"burning taper he tvill not quench, till he render his laws victonous. 
Ci J\ations also shall trust in his name."* 

22. Then was brought to him a demoniac dumb and blind; and 
he cured him, insomuch that he both spake and saw. And all the 
people said with amazement, Is This the son of David? But the 
Pharisees hearing them said, This man expels demons only by 
Beelzebub, prince of the demons. But Jesus, knowing their 
surmises, said to them, By civil dissentions any kingdom may be 
desolated; and no city or family, where such dissentions are, can 
subsist. Now if Satan expel Satan, his kingdom is torn by civil 
dissentions; how can it then subsist? Besides, if I expel demons 
by Beelzebub, by whom do your sons expel them? Wherefore 
they shall be your judges. But, if I expel demons by the Spirit 
of God, the Reign of God has overtaken you. For how can one 
enter the strong one's house, and plunder his goods, unless he 
first overpower the strong one? Then indeed he may plunder his 
house. He who is not for me, is against me: and he who gathers 
not with me, scatters. 

Wherefore I say to you, though every other sin and detraction 
In men is pardonable, their detraction from the Spirit is unpardon- 
able: for whosoever shall inveigh against the Son of Man may 
obtain pardon; but whosoever shall speak against the Holy Spirit, 
shall never be pardoned, either in the present state, or in the 

*Jpt)endLr, A>>. VIII 



I I TIIK 1T> i !M . //. xi :, 

future.* Either call the tree go< i fruit goodi or call the 

tree bad, ind its fruit I nguish tbe tree by the fruit. 

Offspring of vipers, bow can you thai are evil ;-pcak good things, 
.'met- it is out of the fttlnesi s/ tfu heart that the- mouth speaks! 

1 BC good man OUt of f.is good treasure prod) I tilings; the 

bid ii in out of his bad td things. Beaasused, 

however, thai of every pernicious word which men shall utter, 
they ..hall give an account on the day of judgment. Tor by you* 
words you shall be acquitted; and by \our words you shall be 

ondenned. 
Then some of the Scribes and Pharisees interposed, saying. 
Rabbi, we desire to see a sign from \ou. Fie answering, said 
to them, An evil and adulterous race demands a sign; but n<) 
jign shall be given them, save the sign of the Prophet Jonah. 
For as Jonah was three days and three nights in the stomach of 
the great firfh the Son of Man will be t ; »ree days and three nights 
in the bosom of the earth. The Ninevites will stand up in the 
judgment against this race, and cause it to be condemned, because 
they reformed when they were warned by Jonah; and behold here 
lomething greater than Jonah. The queen of the south countn j 
will arise in the judgment against this race, and cause it to be 
condemned; because she cs»me from the extremities of the earth 

> hear the wise discourses of Solomon; and behold here some- 

hing greater than Solomon. 

43. An unclean spirit, when he is gone out of a man, wanders 
over pinched deserts in search of a resting place. And not finding 
.\ny, he says, 'I wdl return to my house whence I came;' and 
being come, he finds it empty, swept, and furnished. Where- 
upon he goes, and brings with him seven other spirits more wicked 
than himself; and having entered, they dwell there; and the last 
state of that man becomes worse th:.n the first: thus will it also 
far- with this evil race. 

While he discoursed to the people, his mother and brothers 
were without, desiricg to speak with him. And one said to him, 
Your mother and your brothers are without, desiring to speak with 
you. He answering, said to him that t >ld him, Who is my mother? 
and who are my brothers? Then stretching out his hand towards 
his disciples he said, Behold my mother and my brothers. Fop 
whosoever does the will cf my Father who is in heaven, is rr ;: 
brother, and sister, and mother. 

SECTION VII. 

Parable*. 

XII I. THE same day, Jesus having gone cut of the bouse, sat 
by the sea side; but so great a multitude flocked about him, that 
he went into a bark, and sat down there, while all the people 
stood on the shore. Then he discoursed to them of bnan) things 
in parables. 

•JppemUx. As, IX \Inthe Old Tcstandtf, Shaba 



Cll. XIII OF MATTHEW. 77 

The sower, said he, went out to sow; and in sowing*, some seeds 
fell by the way side, and the birds came and picked them up: some 
fell on rocky ground, where they had little earth: these sprang 
up the sooner, because the soil had no depth: but after the sun 
had beat upon them they were scorched, and, having no root, 
withered away. Some fell among thorns, and the thorns grew up 
and choked them. Others fell into good ground, and yielded 
increase, some a hundred, some sixty, some thirty fold. Whoever 
has ears to hear, let him hear. 

Then the disciples accosted him, saying, Why do you speak 
to them in parables? He answering, said to them, Because it is 
your privilege, and not theirs, to know the secrets of the Reign of 
heaven. For to him that has, more shall be given, and he shall 
abound; but from him that has not, even that which he has shall 
be taken. For this reason I speak to them in parables; because 
they seeing, see not; and hearing, hear not, nor regard; insomuch 
that this prophecy of Isaiah is fulfilled in them, "You may indeed 
"listen, but tuill not understand; you may look, but ivill not perceive, 
"For this people's understanding is stupified, their ears are deafened, 
''and their eyes they have closed; lest seeing ~vith their eyes, hearing 
"with their ears, and apprehending ivith their tinderstanding, they 
"should reform, and I should reclaim them. 9 * But blessed are your 
eyes, because they see; and your ears, because they hear. For 
indeed I say to you, that many prophets and righteous men. 
have desired to see the things which you see, but have not seen 
them; and to hear the things which you hear, but have not heard 
them. 

18. Understand you, therefore, the parable of the sower. When 
one hears the doctrine of the Reign, but minds it not, the evil one 
comes, and snatches away that which was sown in bis heart. This 
explains what fell by the way side. That which fell on rocky 
ground, denotes him who, hearing the word, receives it at first 
with pleasure; yet not having it rooted in his mind, retains it but 
a while; for when trouble or persecution comes, because of the 
word, instantly he relapses. That which fell among thorns, de- 
notes that hearer in whom worldly cares, and deceitful riches, 
stifle the word, and render it unfruitful. But that which fell into 
good soil, and bore fruit, some a hundred, some sixty, some thirty 
fold, denotes him who not only hears and minds, but obeys the 
word. 

Another parable he proposed to them, saying, The kingdom of 
heaven may be compared to a field in which the proprietor had 
sown good grain: but while people were asleep, his enemy came, 
and sowed darnel among the wheat, and went off. When the 
blade was up, and putting forth the ear, then appeared also the 
darnel. And the servants came and said to their master, 'Sir, you 
sowed good grain in your field; whence, then, has it darnel?' He 
answered, 'An enemy has done this.' They said, 'Will you, then, 
that we weed them out?' He replied, 'No; lest in weeding out 
} -the darnel, you tear up also the wheat. Let both grow toeethe* 
7* 



i Ml ell. Mil 

'until tie harvest; and in ihe I'm < tl 

I nto bundh 
burning; then i 

Anotl kingdom 

', i i] 1 1 <wn, 

larger than »f the 

Another Mfoili ve them: The kingdom of heaven is 

which a woman mingled in three mi I meal 

until the w hole was leev« •< i. 

All these similitudes Jesus spoke to the people; for he taugbt 

rd of the prophet, 
>;rse in par ablet; 1 will titter things whereof all antiquity 

Th< • tving tlie multitude, retired to the house, where 

plain to us the parable of 

the darnel i "•, He who 

the good - sed is the Son of Man. The field is the world 

the g< '' ,rp ; a '"' ( ^ '' i : ' the 

■ona of the evil one; the i m is the devil. 

The harvest is the conclusion of this state; and the reapers arc 

the m i b gathered and burnt, 

on of this stale. The Son of Man will 

itherout of his kingdom all sedu- 

and iniquitous p em into the burning 

fumact ; >'l ne there. Then 

hine like the sun in the kingdom of their 

ear9 to hear, let him I 

.''jtn of heaven is like tre: r .ure hid in a field, 

. discovert cover;-, and 

: bu\s that . 

d, the kingdom i 
i a mercha 'C pearls, having met 

sold all that he had and purcbas< 
Again, the kingdom of besVen is like a sweep-net cast into the 
hich enci i of every kind. When it is full, they 

it ashore, atid gather tic good into vessels, but throw the 
o shall it b :. elusion of this state. The 

wicked from among the 
;i nd throw them into the burning furnace. Weeping 
- v of teeth, shall be '.here. 

• md aTltht ;■ answered, 

scribe, therefore, instructed for 

(teign of heaven, is lik - a I ous ! brings out of his 

house new things and old. 1 these 

, he depart 



eh. XIV OF MATTHEW, 79 

SECTION VIII, 

The People twice fed in the Desert. 

JESUS being" come into his own country, taught the inhabitants 
in their synagogue: and they said with astonishment, Whence has 
this man this wisdom and this power of working miracles? Is not 
this the carpenter's son? Is not his mother called Mar)? And do 
not his brothers, James, and Joses, and Simon, and Judas, and 
all his sisters, live amongst us? Whence then has he all these 
things? Thus they were scandalized* at him. But Jesus said to 
them, A prophet is no where disregarded, except in his own 
country, and in his own famdy. And he did not many miracles 
there, because of their unbelief. 

XIV. At that time Herod the tetrarch.f hearing of the fame of 
Jesus, said to his servants. This is John the Immerser; he is raised 
from the dead; and therefore miracles are performed by him. 

For Herod had caused John to be apprehended, imprisoned, and 
bound, on account of Herodias his brother Philip's wife; for John 
had said to him, It is not lawful for you to have her. And Herod 
would have put him to death, but was afraid of the populace, who 
accounted him a prophet. But when Herod's birth-day was kept, 
the d lighter of Herodias danced before the company, and pleased 
Herod so highly, that he swore he would giant her whatever s-he 
should ask. She being instigated by her mother, said, Give me 
here in a basin the head of John the Irnmerser. And the king 
was sorry; nevertheless, from a regard to his oath and his guests, 
he commanded that it should be given her. Accordingly .John 
was beheaded in the prison by his order. And his head was 
brought in a basin and presented to the damsel; and she carried 
it to her mother. After which his disciples went and bruught the 
body, and having buried it, came and told Jesus. 

13. When Jesus heard this, he embarked privaiely, and retired 
into a desert place, whereof the people being informed, followed 
him by land out of the cities Observing, as he landed, a great 
multitude, he had compassion on them, and healed their sick. 

Towards the evening his disciples accosted him, saying, This is 
a desert place, and the time is now past; dismiss the multitude, 
that they may go to the villages, and buy themselves victual?. 
Jesus answered, They need not go. Supply them yourselves. 
They said to him, W 7 e have here but five leaves and two fishes, 
He replied, Bring; them hither to me. Then having commanded 
the people to lie down upon the grass, he took the five loaves and 
the two fishes, and looking towards heaven, blessed them; then 
breaking the loaves, he gave them to the disciples, and they dis- 
tributed them among the people. When all had partaken, and 
were satisfied, they carried off twelve baskets full of the fragments 



*To be "scandalized" is to be offended on account of something 
supposed criminal or irreligious 

'That is t governor of a fourth part. 



SO 1 HE TBfl riMo ch, x> 

tliat remained. Now they that hud est* n were about five thousand 
men, beside women and children. 

Immediately Jenu obliged his difciplea lo embark ind pass, over 
before him, while he dismissed the multitude. Having dismissed 
the multitude, he retired bj himself to i mountain to pray, mid 
remained there alone till it was late. By that time the bai k was 
half way over, toned by the waves, for the wind was contrary. 
fourth watch o\' the night 9 Jem went to them, walking 
on the sea. 'When the disciple! saw him walking 0:1 ti 
being terrified, the] exclaimed, An apparition! snd cried out for 
fear. Jesus immediate!} spoke to them, saying, Take cu>. 
it is I, he not afraid. Peter answering, said to him, If it be you, 
, bid me to come to you on the -sater. Jesus said, Come. 
Then Peter getting out of the bark, walked on the water to- 
Jt sus. ' Bu finding the 1 ind boisterous, he was frightened; 
and beginning to su«k. c:icd, Master, save me. Jesus instantly 
stretching- < ut his hai d, caught him, and said to him. Distrustful 
man, wherefore did you doubt? W hen they had gone aboard, the 
wind ceased. Then tln.se in the b.irk came, and prostrated them- 
selves before him, saying, You are assuredly the son of a god.f 

34. Having passed over, they landed on the territory of Genne- 
saret;1 the inhabitants whereof knowing him, sent through all 
thai country, and brought to him all the diseased, who besought 
him to U t them touch but a tuft of his mantle; and as many as 
touched, were cured. 

\Y. Then some Scribes and Pharisees of Jerusalem addressed 
him. saying, Why do) our disciples transgress the tradition of the 
t dens? For th y wash not their hands before meals. Jesus 
answering, said to hem, Why do you yourse'ves, by \our 
tradition, transgress the commandment of God? For God has 
commanded, saying, "Honor your father and mot her;'* and, "Who- 
revile* father and mother shall be punished with death." But 
)ou affirm, It a man say to father er mother, 'I de\ote whatever of 
mine shall profit you,' he shall not afterwards honor by his assist- 
ai.ee, his fatht r or his mother. Thus, by ) our tradition, ) ou annul 
the commandment of God. Hypocrites, well do jou suit the 
character which Isaiah gave of you, Faying, '■'This people addresc 
"me with their mouth, and honor me with their lips, though their 
"heart is estranged from me. But in vain they worship me, while 
"thry teach institutions merely human." 

I lien having called the multitude, he said to them, Hear, and 
be instructed. It is not what goes into the mouth which pollutes 
the man; but it is what proceeds out of the mouth which pollutes 
the man. Thereupon his disciples accosting him, said, Did yofj 
observe how the Pharisees, when they heard that saying, were 
scandalized? He answered. Every plant which my heavenl) Father 
has not planted, shall be extirpated. Let them alone. They are. 

• Between three and six in the morning. 
I mariners are supposed to have been Plgan-. 
'■ the Old Testament, Chinnereth. 



v/l. XVI OF MATTHEW. Si 

blind leaders of the blind; and if the blind lead the blind, both 
will fall into the ditch. Then Peter addressing 1 him, said, Explain 
to us that saying. Jesus answered, Are you also still void of under- 
standing? l)o you not yet apprehend, that whatever enters the 
mouth, passes into the belly, and is thrown out into the sink. But 
that which proceeds out of the mouth, issues from the heart, and 
so pollutes the man. For out of the heart proceed malicious con- 
trivances, murders, adulteries, fornications, thefts, false testimonies, 
calumnies. These are the things which pollute the man; but to 
cat with unwashed hands pollutes not the man. 

Then Jesus withdrew into the confines of Tyre and Sidon; and 
behold! a Canaanitish woman of these territories came to him, 
crying, Master, Son of David, have pity on me? my daughter 
is grievously afflicted by a demon. But he gave her no answer. 
Then his disciples interposed, and entreated him, saying, Dismiss 
her, for she clamors after us. He answering, said, My mission is 
only to the lost sheep of the stock of Israel. She, nevertheless, 
advanced, and prostrating herself before him, said, O Master, 
help me! He replied, It is not seemly to take the children's bread, 
and throw it to the dogs. True, sir, returned she, yet even the 
dogs are allowed the crumbs which fall from their master's tabte. 
Then Jesus, answering, said to her, O woman! great is your faith, 
Be it to you as you desire. And that instant her daughter was 
healed. 

29. Jesus having left that place, came nigh to the sea of Galilee,, 
and repaired to a mountain, where he sat down: and great multi- 
tudes flocked to him, bringing with them the lame, the blind, the 
dumb, the cripple, and several others [in distress,] whom they 
laid at his feet; and he healed them: insomuch, that the people 
beheld, with admiration, the dumb speaking, the cripple sounds 
the lame walking, and the blind seeing; and they glorified the 
God of Israel. 

Then Jesus called to him his disciples, and said, I have compas- 
sion on the multitude, because they have now attended me three 
days, and have nothing to eat: I will not dismiss them fasting, lest 
their strength fail by the way. His disciples answered, Whence 
can we get bread enough in this solitude to satisfy such a crowd? 
He asked them, How many loaves have you? They said, Seven, 
and a few small fishes. Then commanding the people to lie down 
upon the ground, he took the seven loaves and the fishes, which, 
having given thanks, he divided, and gave to his disciples, who 
distributed them among the people. When all had partaken, and 
were satisfied, they carried off seven hand-baskets lull of the frag- 
ments that remained. Now they that had eaten were four thousand 
men, beside women and children. 

Then having dismissed the multitude, he embarked, and sailed 
to the coast of Magdala. 

XVI Thither some Pharisees and Sadducees repaired, who, to 
try him, desired that he would show them a sign in the sky. lie 
answering, said to them, In the evening you say, 'It will be fair 
weather, for the sky is red:' and in the morning, 'There will be « 



%% til. 

.storm to-day, for the sky is red and lowering. 1 You can judge 
•right of the appearance of ihe sky, but cannot discern the 
of the times. An evil and adulterous race demands a sign, but no 
sign shall he given them, save the sign of the Prophet Jonah 
Then leaving them, he departed. 

Now his disciples, before they Came over, had forgot to b 
loaves with them. Jesus said to them, Take heed, and beware 
of the leaven of the Pharisees and of the Sadducees Where- 
upon they said, reasoning among themsdve because We 
have brought no loaves with us. Jesus perceiving it, said to 
them, What do you reason amongst yourselves, O you distrustful. 
That I speak thus, because you hate brought no loaves? Have 
you no reflection.'* Or do you not remember the five loaves among 
the five thousand, and how many baskets }ou filled with thl 
ments; nor the seven loaves among the tour thousand, and bow 
mam hand-baskets you filled? How is it that you do not under- 
stand that I spake not concerning bread, when I bade you beware 
of the leaven of the Pharisees and of the Sadducees? Then they 
understood that he cautioned them not against the leaven which 
the Pharisees and the Sadducees used in bread, but against thci: 
doctrines. 

SECTION IX. 

The Transfiguration. 

13. AS Jesus was going to the district of Cesarea Philippi, he 
asked his disciples, saying. Who do men say that the Son of Man 
is' They answered, Some say, 'John the Immerser;' others, 
•Elijah;' others, 'Jeremiah, or one of the Prophets.' But who, 
returned he, say you that I am? Simon Peter answering, said, 
You are the Messiah, the Son of the Living God. Jesus replying, 
said to him, happy are you, Simon IJarjona; - for flesh and 
blood has not revealed this to you, but my Father who is in 
heaven. I tell you, likewise, you are named Rock;j and on this 
rock I will build my congregation,? over which the gates of Hades 
shall not prevail. Moreover, I will give you the keys of the 
kingdom of heaven: whatever you shall bind upon the earth, shall 
be bound in heaven; and whatever you shall loose upon the earth, 
shall be loosed in heaven. Then he forbade his disciples to tell 
any man that he is the Messiah. 

Prom that time Jesus began to discover to his disciples, that he 
must go to Jerusalem, and there suffer much from the eld« 
the chief priests, and the scribes, and be killed, and that he must 
be raised the third day. On which Peter taking him aside, 
reproved him, saying, God forbid. Master, this shall not befal 
you IJ'i*. he turning said to Peter, Get you hence, adversary, \ ou 
are an obstacle in my way; for you relish not the things of God, 
but the thing's of men. 



m Syriac t son of Jonas. -j So Peler in Greet, mid Cephas f 
9ynac, ■*!>;;(/'". \App t Afe. X 



eh. xvii of mattiiew. 83 

Then said Jesus lo his disciples, If any man will come under my 
guidance, let him renounce himself, and take up his cross and 
tollow me. For, whosoever would save his life shall lose it; and 
whosoever will lose his life for my sake shull find it- What is a 
man profited, if he should gain the whole world, with the forfeit 
of his iiie? or what will a man not give in ransom for his life? For 
the Son of Man, vested with his Father's glory, shuli come here- 
after with his heavenly messengers, and recompense every one 
according" to his actions. Indeed, I say to you, Some ot those 
who are present shall not taste death, until they see the Son of 
Man enter upon his Reign, 

XVI!. After six days Jesus took Peter, and James, and John 
brother of James, apart to the top of a high mountain, and was 
transfigured in their presence. His face shone as the sun; and bis 
raiment became white as the light. And presently appeared to 
them Moses and Ehjah conversing with him. Peter upon this 
addressing Jesus, sa d, Master, it is good for us to stay here; let 
us make here, if you will, three booths, one for you, and one for 
Moses, and one for Elijah. While he was speaking, behold! a 
bright cloud covered them, and out of the cloud came a voice 
winch said, This is my beloved Son in whom I delight. Hear him, 
The disciples hearing this, fell upon their faces, and were greatly 
frightened. But Jesus came and touched them, saying, Arise; be 
not afraid. Then lifting- up their eyes, they saw none but Jesus. 

9. As they went down from the mountam, Jesus commanded 
them, saying, Tell no body what ) ou have seen, until the Son 
of Man rise from the dead. Theft the disciples asked him, saying, 
Why say the scribes that Elijah must come first? Jesus answer* 
ing, said to them, To consummate the whole, Elijah indeed must 
come first. But I tell you, Elijah is come already, though they 
did not acknowledge him, but have treated him as they pleased. 
Thus they will treat the Son of Man also. Then the disciples 
understood that he spoke concerning John the Immerser. 

When they were come to the multitude, a man came to him, 
who kneeling, said, Sir, have pity on my son; for he is grievously 
distressed with lunacy; olten he falls into the fire, and often into 
the water, and I presented him to your disciples; but they could 
not cure him. Jesus answering said, O unbelieving and perverse 
race! How long shall I be with you? How long shall 1 suffer you? 
Bring him hither to me. Then Jesus rebuked the demon and he 
came out: and the lad wa6 instantly cured. 

Hereupon the disciples came to him privately, saying, Why- 
could not we expel this demon? Jesus answered, Because of 
your unbelief; for, indeed, I say unto you, if you had faith, though 
but as a grain of mustard seed, you might say to this mountain, 
Remove to \ onder place, and it would remove: yes, nothing would 
be impossible to you. This kind, however, is not dispossessed, 
unless by prayer and fasting. 

While they remained in Galilee, Jesus said to them, The 
Son of Man is to be delivered up to men who will kill him: but 



'84 i i.vn\To:>\ ch. xvm 

the third day ho shall he raised again. And they were p: 
exceedingly. 

Wtnn they were come to Capernaum, the collectors came and 
asked Peter, Does not y<«ur teacher P*y ^ ,e didrachmaf He said, 
Yes. Iking come into the house, before he spoke, Jesus laid to 
him, What il your opinion, Simon? From whom do the kings of 
the earth exact 'ribute or custom? From their own sons, or from 
otberai Peter answered. From others. Jesus replied, The. sons 
then are exempted. Nevertheless, lest we should give them 
offence, go 'o the sea and throw a line, draw out thi firtt fish that 
is hooked, and, having opened its mouth you shall find a stater,* 
take that and give it them for me and ) ou. 

\\ III. At that time the disciples came to Jesus inquiring, Who 
■hall be the greatest In the Reigri of heaven? Jesus calling to him 
a child, placed him in the midst of them, and said, Indeed I say 
to you, unless you be changed, and become ns children, you 
shall never enter the kingdom of heaven. Whosoever, therefore, 
shall become humble like this child, shall be greatest in the -Reign 
of heaven Nay, whofl ever receives one such child, in my name, 
receives me, but whoever shall insnare any of these little ones who 
believe in me, it were btt er for him that an uppn millstone were 
hanged about his neck, and that he were sunk in the ocean. 

7. Wo to the world because of snares: snares indeed there 
must be; nevertheless wo to the insnarer Wherefore* if your 
hand or your foot insnare you, cut it off and throw it away; it is 
be'ter for you to enter lame or maimed into life, than having 
two ha' ds or two feet to be cast Into the everlasting fire. And 
if your eye insnare you, pluck it out and throw it away: it is 
better for you »o enter one eyed into life, than having two eyes 
to be cast into hell-fire. Heware of contemning any of tliese 
little ones; for I assure you that in Heaven their [ministering] 
messpng»-rs continually behold the face of my Heavenly Father: 
and the Son of Man is come to recover the lost. What think 
you? If a man have a hundred sheep, and one of them have 
strayed, will he not leave the ninety-nine upon the mountains, 
and go in qu^st of the stray? And if he happen to find it, indeed 
I say to you, he derives greater joy from it than from the ninety • 
nine which went not astray. Thus it is not the will of your Father 
in Heaven that any of these little ones should be lost. 

Wherefore, if your brother trespass against you, go and ex- 
postulate with h>m, when you and he are alone together. If he 
hear you, you have gained your brother; but if he will not hear, 
take one or two along with you, that by the testimony of two or 
three witnesses every thing may be ascertained. If he despise 
them, acquaint the congregation with it; and, if he despise the 
congregation also, let him be to you as a pagan or publican. 
Indeed I say to you, whatsoever you shall bind upon the earth, 
shall be bound in heaven; and whatsoever you shall loose upon 
ear^h, shall be loosed in heaven. 



*.1 tribute of about 26 cents. -\Value 50 



.:. XIX 01- MATTHEW. 85 

Again, I say to you, whatever two of you upon the earth shall 
agree to ask, shall be granted them by my Father who is in heaven. 
For wheresoever two or three are assembled in my name, I am in 
the midst of them. 

Then Feter approaching, said to him, Master, if my brother 
repeatedly trespass against me, how often must I forgive him? 
Must I seven times? Jesus answered, I say to you, not seven 
times, but seventy times seven times. 

23. In this the administration of heaven resembles a king, who 
determined to settle accounts with his servants. Having begun to 
reckon, one was brought who owed him ten thousand talents.* 
But that servant not having wherewith to pay; his master, to 
obtain payment, commanded that he and his wife and children, 
and all that he had, should be sold. Then the servant throwing- 
himself prostrate before his master, cried, 'Have patience with 
me, my lord, and I will pay the whole.' And his master had 
compassion upon him, and dismissed him, remitting the debt. 
But this servant, as he went out, meeting one (if his fellow-servants 
who owed him a hundred denarii,f seized him by the throat, 
saying, 'Fay me what you owe.' His fellow-servant threw him- 
self at his feet, and besought hiai, sa) ing, 'Have patUnce with me, 
and I will pay you.' And he would not, bur instantly caused him 
to be imprisoned, until he should discharge the debt. His fellow- 
servants seeing this, were deeply affected, and went, and inform- 
ed their master of all that had passed. Then his master, having; 
given orders to call him, said to him, 'You wicked servant: all that 
'debt I forgave you, because you besought me. Ought not you 
'to have shown such pity to your fellow-servant, as I showed to 
you?' So his master, being- provoked, delivered him to the 
jailors, to remain in their hands, until he should clear the debt,. 
Thus will my celestial Father treat every one of you who forgives 
not from his heart the faults o/his brother. 

SECTION X. 
The Rich MarCs Application. 

XIX. WHEN Jesus had ended this discourse, he left Galilee, 
and came into the confines of Judea upon the Jordan, whither 
great multitudes fallowed him, and he healed their sick. 

Then some Pharisees came to him, and trying him, asked, Can 
a man lawfully, upon every pretence, divorce h;s wife? He answer- 
ed. Have you not read, that at the beginning, when the Creator 
made man, he formed a male and a female, and said, "For this 
"cause a man shall leave father and mother, and adhere to his -v?fe, 
"and they txvo shall be one flesh." Wherefore they are no longer 
two, but one flesh. What then God has conjoined, Jet not maa 
separate. They replied, Why then did Moses command to give 
a writing of divorcement, and dismiss hei? He answered, Moses, 
indeed, because of your untractable disposition, permitted you it 

t JhoiU twelve million of dollars. -\JlboiU 15 thll'ir?, 

8 



I iii. i j. - 1 r. ( It. \i\ 

divorce your wives, but it v. as not so from the b< \ inn ng 1 

i.)!C 1 BJJ 10 \ OU, \\ ll< ( \i P i!|\ 01 

liuI marries anol her, eotw i \\\\ h > er marries 

iman divorced, commits adultery, His i rid to 

pim, It such be the condition ol iter to live 

ed. lie answered, They alone ile of living 

on whom the power is conferred. For some are ei 
their birth; others have been made eunuchs bj men; 

sake o( the kingdom of h< iven, l ive made themselves 
eunuchs. Let him act tins part who c 

n*i (l to him, that h 
em, and pray [tor them;] but the di roved 

nis Baid, I .et the children . 
nd hinder them not from coming unto me; fur of such is the 
m ol heaven. And having laid his hands on them, he de- 
i thence. 

Vtterayards, one apnroacbing, said to him, Good Teacher, 

\\iia1 good most I do to ootain eternal life? lie answered, Why 

di ) ou call me good? God alone- is. good. If you would enter into 

, life, keep the commandments. He said unto him, Which? 

answered, "Tom shall not commit murder. Yon shall not 

^commit adultery. You shall not steal. Yon shall not give fttftie 

Honor y our Juther and mother; and love yottr nei 

urself." The young man replied, Ail these 1 have observed 

ny childhood. Wherein am I still deficient? Jesus answered] 

!!' you wou'd lit- perfect, rn sell your estate, and give the price 

shall have treasure in heaven; then come 

'.',x me. 'I He ) oung man hearing this, went a waj sorrowful, 

reat poss< ps:< ns. 

'ii Jesus said to bis disciples, Indeed I say unto you, 

a rich man to enter the kingdom of heaven: I say 

r tor a camel to pass through the eye of a needle, 

for a rich man to enter the kingdom of God. tfis disciples, 

with amazement, said, Who then can be saved? 

Jesus, looking- at them, answered, With men this is impossible, 

•'i Cod <very thing is possible. 

n Peter replying, said, As tor us, we have forsaken all, 

ollowed you; What then shall be our reward? Jesus answered, 

1 ideed 1 say to yon, that at the Renovation, when the Son of 

, shall be seated on his glorious throne, you my followers, 

5 also upon twelve thrones, shall judge the twelve tribes of 

Israel. And whosoever shall have forsaken, on m\ account, houses, 

5, or sisters, or tathtr, or mother, or wife, or children, 

or lands, shall receive a hundred fold, and inherit eternal life. 

But man) shall be first that are last, and last that are first. For 

administration of heaven will resemble the conduct of a house- 

, who went out early in the morning to hire laborers for his 

a'd. Having agreed with some for a denarius* a-day, he sent 

mto his vineyard. A'jout the third hourf he went out, rod 



tfl f A Ine o'clock, morning 



vK OF MA'ITHEW. 8f 

seeing others unemployed in the market place, said to them, Co ^ 
you likewise into my vineyard, and 1 will give you what is reason- 
Able. Accordingly they went. Again, about the sixth hour,* and 
about the ninth,f "he went out and did the same. Lastly, about 
the eleventh hour.£ he went out, and finding others unemployed, 
said to them, 'Why stand you all the day here doing" nothing;" 
They answered, 'Because nobody has hired us.' lie said to them, 
'Go you also into my vineyard, and you shall receive what is" rea- 
sonable.' When it was night, the proprietor of the vineyard said 
to his steward, 'Call the laborers, and pay them their wages, 
beginning* with the last, and ending- with the first.' Then they 
who had been hired at the eleventh hour came, and received each 
a denarius. When the first came, they imagined they should get 
more; but they got only a denarius a-piece. Upon receiving it, 
they murmured agair.st'the householder, saying, 'These last have 
'worked but one hour; yet you have made them equal to us who 
'have borne the burden and the heat of the day.' He answering, 
said to one of them, 'Friend, I do ycu no injury. Did not you 
'agree with me for a denarius? Take what is yours, and depart. It 
'is my will to give to this last as much as to you. And may not I do 
'what I will with my own? Is your eye evil, because I am good?* 
'Thus the last shall' be first, and the first Jast« for there are many 
'called, but few chosen.' 

SECTION XT. 

The Entry into Jerusalem. 

XX.— 17. WHEN Jesus was on the road to Jerusalerfi, he took 
the twelve disciples aside, and said to them, We are now going 
to Jerusalem, where the Son of Man shall be delivered to the 
chief priests and the scribes, who will condemn him to die, and 
consign him to the Gentiles, to be mocked, and scourged, and 
crucified: but the third day he shall rise again. 

Then the mother of Zebedee's children came to him with her 
sons, and, prostrating herself, entreated he would grant the re- 
quest she had to make. He said to her, What do you wish? 
She answered, That, in your reign, one of these my two sons 
may sit at your right hand, the other at your left. Jesus repl\ ing, 
said, You know not what you ask. Can you drink such a cup as I 
must drink; or undergo an immersion like that -which I must under- 
go? They said to him, We can. He answered, You shall indeed 
drink such a cup, and undergo an immersion like that -which I must 
undergo. But to sit at my right hand and at my left I cannot give, 
unless to those for whom it is prepared by my Father. 

The ten hearing this were full of indignation against the two 
brothers; but Jesus calling them to him, said, Ycu know that the 
princes of the nations domineer over them, and the great exercise 
their authority upon them. It must not be so amongst you: on 
the contrary, whosoever would become great amongst you, let 
.— — __ 

*J\oon. iThrce o'clock, ofternomi. iFire cfadock. afternoon, 



**idock 



IS I :■:' i i • 

him be your servai.t; \er would be chief amongst you. 

m be your n as tlic Sou of Man came not to be 

• rve, atiii to give his life a ransom for many. 

As i ericbo, followed by a great multitude, two blind 

men, who sat by the way side, hearing that Jesus patted by, cried, 

, Master, Bon of David, bare pity on us. The multitude 

c harmed them to be silent: but they tried the louder, saving, 

r, Son of David, have pity on us. Then Jesus stopping" 

. them, and sai.l, What do you want me to do for you? They 

answered, Sir, to make us see. Jesushad compassion, and touched 

their eyes. Immediately they Deceived sight, and followed him 

XXI. When they were nigh Jerusalem, being come to Beth- 
phage, near the Mount of Oiives, Jesus sent two of his disciples, 
atyiqg, 6b to the village opposite to you, where you will find an 
IM lied, and her colt with l.ar; loose them and bring them hither. 
If any man say aught to you, say, Tout Master wants them,' 
and he will send them directly. Now all this was done that the 
words of the prophet might be fulfilled, "Say to the daughter of 
"Sion, Behold your King comes to you loicly t riding on an ass, even 
A the colt of a laboring Least." Accordingly the disciples went, 
.aid haying done as Jesus bed commanded them, brought the ass 
ind the colt, and covering them with their mantles, made him 
ride. New the greater part spread their mantles in the way, 
others lopped branches ofl' the trees, and strowed them in the 
way, while the crowd that went before anil that followed, shouted, 
laying, Hoaanna* to the Son of David! Blessed be He that comes 
in the name of the Lord! f Uosanna in the highest heaven! When 
he entered Jerusalem the whole ciiy was in an uproar, everybody 
asking, "Who is tills? The crowd answered, It is Jesus the Prophet 
of Nazareth in Galilee. 

12. Then Jesus went into the temple of God, and drove thence 
ill who sold and who bought in the temple, and overturned the 
tables of the money-changers, ai.d the stalls of those who sold 
doves, and said to thetn, It is written, "J/// house shall be called n 
"house of prayer^ and you have made it c den of robbers." Then 
the blind and the lame came to him in trie temple, and he healed 
!hem. But the chief priests Mid the scribes, seeing the wonders 
which he performed, and the boys crying in the temple, Hosanna 
to the Son of David, said to him with indignation. Do you hear 
what these say? Jesus answered. Yes Have you never read, 
"From the mouth of infant? and suckltngt jfotl have procured praise?'' 
Thereupon leaving them he went out of the city to Bethany, where 
he remained tha" night. 

Returning to the city in the morning he was hungry, and seeing 
a single fig-tree by the road, he went to it; but finding only leaves 
on it, said, Let no fruit grow on thee henceforward. And the fig- 
tree withered forthwith. When the disciples saw it, they said with 
astonishment, How soon is the fig-tree withered! Jesus answered. 
Indeed I say to you, if you have an unshaken faith, you ma? 






ch. XXI OF MATIHEW. 89 

not only do as much as is done to the fig-tree, but even if you 
should say to this mountain, 'Be lifted and thrown into the sea,' 
it shall be done. Moreover, you shall obtain whatsoever you 
shall with faith pray for. 

Being come into the temple, the chief priests and the elders 
of the people came near, as he was teaching, and said, By what 
authority do you these things? and who empowered you? Jesu& 
answering, said to them, I also have a question to propose, which, 
if you answer me, I will tell you by what authority I do these 
things. Whence had John authority to immerse? From heaven, 
or from men? Then they reasoned thus within themselves. 'if 
'we Fay, From heaven, he will retort, Why then did you not 
•believe him? And if we say, From men, we dread the multitude, 
'amongst whom John is universally accounted a prophet.* They 
-therefore answered him, We cannot tell. Jesus replied, Neither 
tell 1 you by what authority I do these things. 

But what think you of this? A man had two sons, and addressing 
his elder son, said, 'Son. go work to-day in my vineyard.' He 
answered, 'I will not,' but afterwards repented and went. Then 
addressing the younger, he bade him likewise*, He answered, 
•Immediately, sir,' but went not. Now, which of the two obeyed 
his father? They said, *The first.' Jesus replied, Indeed I say- 
to you, even the publicans and the harlots show you the way into 
the kingdom of God. For John came to you in the way of sanctity, 
and you believed him not; but the publicans and the harlots be- 
lieved him: yet you who saw this, did not afterwards repent and 
believe him. 

33, Hear another parable: A certain landlord planted a vineyard, 
and hedged it round, and digged a wine-press in it, and built a 
tower; and having farmed it out, went abroad. When the vintage 
approached, he sent his servants to the husbandmen to receive the 
fruits. But they seized his servants, beat one, drove away with 
stones another, and killed another. Again, he sent other servants 
more respectable; but they received the same treatment. Finally, 
he sent his son to them; for he said, 'They will reverence my son.' 
But when the husbandmen saw the son, they said among them- 
selves, 'This is the heir, come, let us kill him, and keep possession 
of his inheritance.' Then they seized him, thrust him out of the 
vineyard, and killed him. When, therefore, the proprietor of the 
vineyard comes, what will he do to those husbandmen? They 
answered, He will put those wretches to a wretched death, and 
will let the vineyard to others, who will render him the fruits in 
the season. 

Jesus replied, Did you never read in the scriptures, "A stone 
"ivhich the builders rejected, is made the head of the corner. This 
'■'the Lord* has effected, and xve behchl it xvith admiration*' Know 9 
therefore, that the kingdom of God shall be taken from you, and- 
given to a nation who will produce the fruits thereof. For whose- 



* Jehovah 



1 HE Yi> i IMOU i > It. 

ever shall fall onthi stone, shall be bntised; bat on whoutstM 

shall fall, it will crush him to pi- 

The chief priests and the Pbai rig his parables, 

ceived that he spoke of them; l >'i» though they wished to lay hold 
on him, they were afraid of the popufaice, who reckoned him .. 
prop 

XXII. Jesus continuing to disc m in parables, said. 

The Administration of heaven resembles the conduct of a king, 
who having made a marriage least for -nts to 

call them who had been invited; but they W< Then 

he sent other servants, laying, 'Tell those » ho are invited, I have 
•prepared my feast, my bollocks and fatlings are slain, and all is 
•read); come to the marriage.' But they h with indif- 

ference, one to hi., farm, another to his merchandise. And the 
rest seizing his servants, abused and killed them. When the king 
beard this, being enraged, he sent his soldiers, destroyed those 
murderers, and b j p city. Then he said to h 

'The entertainment is read;.; but they who were i 
•worthy: go, therefore, into the public rosdt, and all that you 
•find, invite to the marriage." Accordingl; 

highways, and assembled aii that the) found, good and Lad, bo that 
the hall was furnished with guests. "When the king came in to 
see th.° guests, observing one who had not on a wedding garment, 
he said to him, 'Friend, how came you here, without a wedding 
garment?' And he was speechless. Then the king said t;j tii^ 
attendants, 'Bind him hand and foot, and thrust him out. into da:k- 
'ness, where will be weeping and gnashing of teeth;' for there arc 
many called, but few chosen. 

no* xn. 

The Charact.r of the 1 

15. THEN the Pharisee: vnd having consulted 

♦ hey might entrap him in hi3 word.*, sent to hi.n some of then 
disciples, and some Ilerodians,* who bring instructed by therr. 
said, Rabbi, we know that you 3re sincere, and faithfully teach 
the way of Go:!, without any partiality, for you respect not the 
person of rr.cn. Tel 1 us, therefore, your opinion: Is it lawful t< 
give tribute to Cesar, or not* Jesus perceiving thtir malice, said.. 
~. biers, why would you entangle rm ? Show me the tribute 
menty. And they reached him a denarius. 4 He asked them, 
ge and inscription is this? They answered, Cesar's 
Ue replied, Render, then, to O Mr that which is Cesar's, snd t 
r.od that which is God's. And admiring hi< answer, they left him 
rent away. 

rrf 9 to him 
. ted him: Rabbi, Moses has said, 'If one 
■ 
i . . to the ^- eased yo'V ihere lived among us seven 



til. XXI 1L OF MATTHEW. 9 J 

brothers; the eldest married, and died without issue, leaving* his 
wife to his brother. Thus also the second, and the third, and so 
to the seventh. Last of all the woman died also. Now, at the 
resurrection, whose wife shall she be of the seven; for they 
all married her? Jesus answering-, said to them, You err, not 
knowing- the scriptures, nor the power of God; for in that state,, 
they neither marry, nor give in marriage; they resemble God's 
heavenly messengers. But as to the revival of the dead, have 
vou not read what God declared to you, saying-, "I am the God of 
"'Abraham, and the God of Isaac, and the God of Jacob." God is 
not a God of the dead, but of the living. . Now the people who 
heard this were amazed at his doctrine. 

34. Meantime, the Pharisees hearing that he had silenced the 
Sadducees, flocked about him. Then one of them, a lawyer, 
trying him, proposed this question, Rabbi, which is the greatest 
commandment in the law? Jesus answered, "You shall love the 
"Lord* your God -with all your heart, and -with all your soul, and 
"with all your mind." This is the first and greatest commandment, 
The second is like it, "You shall love your neighbor as yourself.'* 
On these two commandments the whole law and the prophets 
depend. 

White the Pharisees were assembled, Jesus asked them, sayings 
What think you of the Messiah? Whose Son should he be? They 
answered, David's. He replied, How then does David, speaking 
by inspiration, call him his Lord? "The Lord,"* says he, "said 
**to my Lord, Sit at my right hand, until I make your foes your 
"footstool." If the Messiah were David's son, would David call 
him his Lord? To this none of them could answer; and from that 
day nobody presumed to try him with questions. 

XXIII. Then Jesus addressed the people and his disciples, 
saying, The Scribes and the Pharisees sit in Moses' chair; there* 
fore observe and do whatsoever they enjoin you; nevertheless, 
follow not their example; for they say and do not. Heavy and 
intolerable burdens they prepare for other men's shoulders, bur= 
lens which they themselves will not put a finger to. But whatever 
they do, they do to be observed by men. For this they wear broader 
phylacteriesf than others, and larger tufts on their mantles; and 
affect the uppermost places at entertainments, and the principal" 
^eats in the synagogues, and to be saluted in public places; and 
to hear men addressing them, cry, 'Rabbi, Rabbi.* But as for 
you, assume not the title of Rabbi; for you have only one teacher — 
the Messiah;, and style no man on earth your father, for he alone 
"s your Father who is in heaven; and all you are brothers. Neither 
assume the title of leaders, for you have only one leader — the 
Messiah. The greatest of you, on the contrary, shall be your 
servant; for whosoever will exalt himself, shall be humbled; and 
whosoever will humble himself, shall be exalted. 

But wo unto you Scribes and Pharisees, hypocrites, because 

: * Jehovah. ^Scrips of parchment containing sentences nf the law* 



i 111. i - l> CA« XXI li 

liut up the kingdom of heaven igainsl men. and will neither 
enter yuursclvei, nor permit othen that would, to enter. 

Wo onto you 9cribei nd Pharisees, hypoerit* t you 

devour the families of widows^ nay, and use long prajereibr a 
disguise. This will but aggravate your ptiniahmi nt. 

Wo unto you 8cribet and Pharisees*, hypocrite*, beeauee ycu 

land to make one | Ml d when lie is 

gained, you make him a son ot hell doubly more than 

Wo unto jroo, blind , "To swear hy the temple 

bindl not, b\U to swear by the gold' of the temple is binding.' 
Foolish and blind! which is more sacrid, the gold, or the temple 
lha' const nates the gold? and, 'To swear by the altar bind* not; 
but to swear b\ the offering that is upon it is binding' Foolish 
and blind! whieh is more sacred, the offering, or the altar that 
consecrates the offering? Whoever, therefore, swears by the 
altar, swears by it, and by every thing thereon. And whoever 
swears by the temple, swears by it, and by Him who dwells 
therein; and whoever swears by heaven, swears by the throne of 
God, and by Him who sits thereon. 

Wo unto you Scribes and Pharisees, hypocrites, because you 
pay the tithe ot* mint, dill, and cummin, and omit the more im- 
portant articles of the law. justice, humanity and fidelity. These 
you ought to have practised, without omittingthose. Blind guides! 
who strain your liquor, to avoid swallowing a gnat; yet swallow a 
camel. 

25. Wo unto you Scribes and Pharisees, hypocrites, because 
you cleanse the outside of those cups and platters which within 
are laden with rapine and iniquity. Blind Pharisee! begin with 
cleansing the inside of the cup, and of the platter, if you would 
make even the outside clean. 

Wo unto yeu Scribes and Pharisees, hypocrites, because you 
resemble whitened sepulchres, which without indeed are beautiful, 
but within are full of corruption and of dead men's bones. Thus 
you also outwardly appear righteous to men; but are inwardly 
fraught with subtlety and injustice. 

Wo unto you Scribes and Pharisees, hypocrites, because you 
build the sepulchres of the Prophets, and adorn the monuments 
of the righteous, and say, 'Had we lived in the days of our 
•fathers, we would not have been their accomplices in the slaughter 
'of the Prophets.' Thus you testify against yourselves, that you 
are the sons of those who murdered the Prophets. Fill you up 
then the measure of your fathers. Ah! serpents, offspring of 
>ipers! How can you escape the punishment of hell? 

Therefore, I send you Prophets, and wise men, and Scribes.. 
Some of them you will kill and crucify; others }ou will scourge 
in your synagogues, and banish from city to city; so that all the 
innocent blood shed upon the earth shall be charged upon you, 
from the blood of righteous Abel, to the blood of Zr.cbariah so" 



V7 convert to Judcisi 



ch. XXIV OF MATTHEW. 93 

of Barachiah, whom you slew between the altar and the sanctuary. 
Indeed, I say to you, all shall be charged upon this generation. 

O Jerusalem, Jerusalem! that killest the prophets, and stonest 
them whom God sends to thee; how often would I have gathered 
your children together, as a hen gathers her chickens under her 
wings, but you would not! Quickly shall your habitation fee trans- 
formed into a desert: for know that you shall not henceforth see 
me, until you say, 'Blessed be He who comes in the name of the 
Lord.'* 

SECTION XIII. 
The Prophecy on Mount Olivet. 

XXIV. AS Jesus walked out of the temple, his disciples came 
and made him observe the buildings of it. Jesus said to them 3 
AH this you see; indeed I say to you, one stone shall not be 
left here upon another. All shall be razed. 

As he sat upon the Mount of Olives, his disciples accosted him 
privately, saying, Tell us, when will this happen; and what will 
be the sign of your coming, and of the conclusion of this state? 
Jesus answering, said to them, Take heed that no man seduce 
you: for many will as&ume my character, saying, »I am the Messiah, 5 
and will seduce many. Nay, you shall hear of wars, and rumors 
of wars; but take care that you be not alarmed; Air all tfecac things 
must happen; but the end is not yet. 

For nation will arise against nation; and kingdom against king- 
uom; and there shall be famines and pestilences, and earthquakes 
in sundry places. Yet these are but the prelude of woes. For 
they will consign you to torments and to death, and you shall be 
hated by all nations on my account. Then many will be insnared, 
and will betray their fellows and hate them. Ana many false 
prophets will arise, who will seduce many. And because vice 
will abound, the love of the greater number will cool. But the 
man who perseveres to the end shall be saved. And this good 
tidings of the reign shall be published through all the world, for 
the information of all nations. And then shall come the end. 

15. When, therefore, you shall see, on holy ground, the deso- 
lating abomination foretold by the Prophet Daniel, (reader, attend!) 
then let those in Judea flee to the mountains; let not him who 
shall be upon the housetop come down to carry things out of his 
house; and let not him who shall be in the field return to take his 
mantle. But wo unto the women with child, and unto them that 
give suck in those days. Pray therefore that your flight happen 
not in the winter, nor on the Sabbath; because there shall be then 
so great tribulation, as has not been since the beginning of the 
world until now, nor shall be ever after. For if the time were 
protracted, no soul could survive; but for the sake of the elect, 
die time shall be short. 

If any man shall say to you then. «Lo! the Messiah is here, or tie 



l UK TBSTIMONI ck. \M\ 

is there,' believe it not: for false Messiahs and false Prophets will 
arise, who will perform grout wonders and pr< 
scchicc, it' possible, the elect themselves. Remember I have 
Warned you. Wherefore, if they cry, "lie is in the desert,' g<- 
not out; 'He is in the closet,' believe it not. For the coming of 
n of Man shall be like the lightning, which breaking forth 
from the east, shines even unto the west. For wheresoever the 
carcase is, the eagles will be gathered together. 

Immediately after those days of afllirtion, the sun shall be daik- 
ened, and the moon shall Withhold her light; and the stars shall 
fall from heaven, and the hea\enly powers shall be shaken. Then 
•ball appear the sign of the Son of Man in heaven; and all the 
tribes of tltc land shall mourn w hen they see the Son of Man com- 
ing on the clouds of heaven with great majesty and power. And 
he will send his messengers with a loud sounding trumpet, who 
shall assemble his elect from the four quaitcrs of the earth, from 
one extremity of the wevrld to the other. 

Learn now a similitude from the fig tree. When its branches 
become tender and put forth leaves, )ou know that summer is nigh. 
In like manner, when you stall see all these things, know that 
he is near, even at the efoor. Indeed I say to you, this ge notation 
shall not pass until all these things happen. Heaven and earth 
eholl f*il| but my words shall never fail. But of that day and that 
hour know none but my Fatner; no, not the heavenly messengers. 

37. Now that which happened in Noah's time, will also happen at 
the coming of the Son of Man For as in the days before the 
flood, even to that day that Noah ente'red the ark, they were eat- 
ing and drinking, and marryirg, and suspected nothing, until the 
flood came and swept them all away: so shall it also be at the com- 
ing of the Sen of Man. Two men shall be in the field; ore shall 
be taken, and one shall escape. Two women shall be grirding at 
tht mill; one shall be taken, and one shad escape. 

Watch, therefore, since ycu know not at what hour your Mister 
will ceme. You are sure that i' the hcuseholdtr knew at what 
time of the night the thief would ccme, he would watch ar.d not 
suffer him to break into his hcuse. Be you therefore a'wa\s pre- 
pared; because the Son of Man will come at an hour when ) cu are 
not expecting him. 

Who now is the discreet and faithful servant, whrm his master 
has set over his household, to dispense to them regularly ihejr 
alh warce? Happy that servant, if his master, at his return, ehall 
find him so en ployed. Indeed I say to you, he will t must him 
whh the management of all his estate But as to the vicious ser- 
vant, who shall say within himself, 'My master defers his return, 5 
and shall beat his fellow-servants, and feast Lr.d carouse with 
drunkards; the master cf that servant will come en a day wl en he 
is not expecting him, and at an hour he is not apprized of, and 
having discarded him, will assign him his portion with the petfidi 
ous. Weeping and gnashing of teeth shall be there, 



(Jl. XXV OF MATTHEW. 9£ 

XXV. Then may the kingdom of heaven be compared to ten 
virgins, who went out with their lamps to meet the bridegroom, 
Of these five were prudent and five foolish. The foolish took 
their lamps, but tarried no oil with them. But the piudent, be- 
side their lamps, carried oil in their vessels. While the bridegroom 
tarried, they all became drowsy and fell asleep. And at midnight 
a cry was raised: 'The bridegroom is coming, go out and meet 
him'' Then all the virgins arose and trimmed their lamps. And 
the foolish said to the prudent, 'Give us of your oil; for our lamps 
are going out.' Bu f the prudent answerad, saying, 'Lest there be 
not enough for us and you, go rather to them who sell, and buy for 
yourselves.' While they went to buy, the bridegroom came, and 
those who were ready went in with hiit. to the marriage, and the 
door was shut. Afterwards came also the other virgius, saying, 
•Mister, master, open unto us.' He answered, 'Indeed I say to 
you, I know you not.' Watch, therefore, because you know 
neither the day nor the hour. 

14. For the Son of Man is like one who, intending to travel, called 
his servants, and committed to them his stock; to one he gave five 
talent:.,* to another two, and to another one; to each according 
to his respective ability, and immediately set out. Then he who 
had received the five talents, went and traded with them, and 
gained other fiv«. JLikesvise he who had received two, gained 
other two. Whereas he who had received but one, digged a hole 
in the ground, and hid his master's money. After a long time, 
their master returned and reckoned with them. Then he who 
had received the five talents, came and presented other five, 
saying, 'Sir, you delivered to me five talents: here they are, and 
'and other five which I have gained.' His master answ T ered, 'Well 
'done, good and faithful servant, you have been faithful in a small 
'matter, I will give you a more important trust. Partake you of 
'your master's joy.' He also who had received the two talents 
advancing, said, 'Sir, you delivered to me two talents: here they 
'are and other two which I have gained.'' His master answered, 
'Well done, good and faithful servant, you have been faithful in a 
'imall matter, I will give you a more important trust. Partake 
'you of your master's joy.' Then came he also who had received 
the single talent, and said, 'Sir, I know that you are. a severe man, 
reaping where you have not sown, and gathering where you have 
'not scattered; being therefore afraid, I hid your talent under 
'ground; but now I restore you your own.' His master answering, 
said to him, 'Malignant and slothful servant, did you know that I 
'reap where I have not sown, and gather where I have not scatter- 
«cd? Should you not then have given my money to the bankers, 
'that, at my return, I might have received it with interest? Take 
•from him, therefore, the talent, and give it to him who has ten: 
'for to every one that has, more shall be given, and he shall abound; 
'but from him that has not, even that which he has shall be taken, 
'And thrust out this unprofitable servant into darkness, where 
'shall be weeping and gnashing of teeth/ 

*A talent thought to be equal to 750 dollars 



' Hfe i E8 i imuw eft. x\\ : 

Now when tlie Bon of Man shall come in his glory, accom. 
paniccl by all the holy messengers, and shall be seated on his glorious 
throne; then shall all the nations he assembled before him; and 
out of them he will separate the good from t he bad, as a shepherd 
separates the sheep from the goats. The sheep he will set at his 
right hand, and the goats at his left. 

Then will the king say to thoce at his right hand, Come, you 
'blessed of my Father, inherit the kingdom prepared for you from 
the formation of the world; for I was hungry, and you gave me 
food; I was thirsty, and \ ou gave me drink; I was a stranger, 
and you lodged nu-; 1 was naked, aid you Clothed mf; [ u us 
sick, and you assisted me; 1 was in prison, and you visited me. 
Then the righteous win answer bin, saving. Lord, when did wr 
see you hungry, and fed )ou, or thirsty, and gave yen drink 
When did we see you a stranger, and lodged you; or naked, and 
clothed you? When did we see you sick, or in prison, and visaed 
you' The king will reply to them, Indeed I sjy to you. that 
inasmuch as you have dune this to any the least of these my breth- 
ren, you have drne ii to me. 

41. Then he will say to those at his left hand, Depart from me, 
you cursed into the t'emal fire, prepared lor the devil and his 
messerger.,; for 1 was hungry, but you gave me ho food; I was 
thirsty, out yon ga^e :ne no drink; I was a stronger, but you did 
not lodge nu ; naked, but you did not cloihe me; sick, and in 
prison, but you did not mmd me. Then they also will answer, 
saying, Lord, when did we see you hungry, or thirsty, or a 
stranger, or naked, or sick, or in prison, and did not assist )ou? 
Then he will reply to them, saving, Indeed I say to you, "that 
inasmuch as you did it not to any the least of these, you did it not 
lo me. And these shall go into eternal punishment, but th" 
righteous into eternal life. 

SFXTION XIV. 
The Last Supper. 

XXVI. JESUS having ended this discourse, said to his disciples, 
\*ou know that two days hence comes the passover. Then the Son 
of Man shall be delivered up to be crucified. About this time the 
chief priests and the scribes, and the elders of the people, were 
convened in the palace of Gaiaphas the high pries', where they 
consulted how they might take Jesus by surprize, and kill him. 
They said, however, Not during the festival, lest there be a com 
.motion among the people. 

Now Jesus being in Bethany, in the house of Simon [formerly] 
a leper, a woman came to him with an alabaster box of balsam, 
very precious, which she poured on his head, while he was at 
table. H's disciples observing it, said, with indignation, Why this 
profusion? This balsam might have been sold for a great price, 
and the money given to the poor. Jesus knowing it, said to them, 
Why trouble you the woman? She has done me a good office. 
For you have the poor always amongst you, but me you have not 



Ck. XXVI OF MATTHEW. 97 

always. For it is to embalm me that she has poured this balsam 
upon my body. Indeed I say to you, in what part soever of the 
world the gospel shall be preached, what this woma>» has now 
done shall be mentioned to her honor. 

Then one of the twelve, named Judas Iscariot, went to the 
chief priests, and said, What will you give me, and I will deliver 
him to you? And they weighed to him thirty shekels.* And 
from that time he watched an opportunity to deliver him up. 

Now on the first day of unleavened bread, the disciples came 
to Jesus, saying, Where shall we prepare for you the paschal 
supper? He answered, Go into the city, to such a man, and tell 
him, The Teacher says, My time is near; I must celebrate the 
passover at ycur house with my disciples. And the disciples did 
as they were ordered, and prepared the passover. 

In the evening he placed himself at table with the twelve; and 
while they were eating he said, Indeed I say to you, that one of 
vou will deliver me up. And they were extremely sorrowful, and 
began every one of them to say, Master, is it 1? He answering, 
said, The man whose hand is in the dish with mine, is he who be- 
travs me. The Son of Man departs in the manner foretold in 
scripture concerning him; but wo unto that man by whom the 
Son of Man is betrayed; it had been better for that man never to 
have been born. Then Judas, who betrayed him, said also, Rabbi, 
is it I? Jesus answered, It is. 

26. As they were eating, Jesu*. took the loaf; and. having given 
thanks, broke it, and gave it to the disciples, and said, Take, eat; 
this is my body. Then he took the cup, and, having given thanks, 
gave it to them, saying, Drink hereof all of you; for this is my 
blood, the blood of the new covenant, shed for ma*iy, for the re- 
mission of sins. I assure you that I will not henceforth drink of 
the product of the vine, until the day when 1 shall drink it new 
with you in my Father's kingdom. And after the hymn, they 
went out to the Mount of Olives. 

Then Jesus said to them, This night I shall prove a stumbling- 
stone to you all; for it is written, "J will smite the Shepherd, and 
the Jlock -will disperse." But after I am raised again, I will go 
before you into Galilee. Peter, thereupon, said to him, Though 
you should prove a stumbling stone to them all, I never will be 
made to stumble. Jesus answered-, Indeed I say to you, that 
this very night, before the cock crow, you will thrice disown me. 
Peter replied, Although I should die with you, I never will disowu 
you. And all the disciples said the same. 

Then Jesus went with them to a place called Gethsemane, and 
said to his disciples, Stay here, while I go yonder and pray. And 
he took with him Peter and the two sons of Zebedee; and being 
oppressed with grief, said to them, My soul is overwhelmed with 
a deadly anguish; abide here, and watch with me. And going a 
little before, he threw himself on his face, and praying, said. 
My Father, remove this cup from me, if it be possible/ nevtr- 

\lhout 15 dollars 



iony <•/?. xxvi 

..' uUl, hut :.s thou wilt. And he returned to bis 

'.i Cip4«t| and finding ih ••;'. !' tv, || it «.,, 

li and 

pirit indeed 

is witling, bu • '. he withdrew, and 

preyed, saying, my Falh< . mptioa for mi; 

f l must drink this cup, thy will be d n 1ms return, lie 

-i sleepinf . | rpowered. 

lem, h" went ind pi bird time, using 

■ i ids. "Fben he 

now, and tike your rests behold 1 1 ■ e hoar ap- 
• ist be delivered inti 
el sinners. t us be going; lo! lie who betrays me 

• 

had chine spcuk'ng, Judas, cue of the twelve, 
<d with a great multitude, armed with swords and clubs, 
chief priests and ciders of the people. Now the 
ren them a sign, saying, The man whom I shall 
- lie; secure him. And coming directly to .lesus, he said, 
i and kissed him. JetUS Mnswered, Friend, lor what. 
se do you conn ? Then they advanced, and laying hands on 
n. I'pon this one of Jesus' company hying his 
his SW©T<3, drew it; and striking the servant of the 
ligh priest, c-,t off his ear. Jesus said to him, Sheathe your 
-word; for whoever lias recourse to the sword shall fall by the 
Mvorth Think you that 1 cannot presently in\oke my Father, 
,1 o would Bend to my relief more than twelve legions* of mes- 
s- ng< is. But in that case how should the sc-iptures he accom- 
le Clare that these things must be? Then turning 
multitude, he said, Do you come with swords and clubs to 
apprehend me, like people in pursuit of a robber? I sat daily 
•«mc-ngst you, teaching in the temple, and .you did not arrest me. 
But.all this h;^ happened, that the writings of tne Prophets might- 
Then all 'die disciples forsook him and tied. 

SE'JTIQN XV. 

The Crucifixion. 

be had apprehended Jesus, brought him to Caia- 
ohas the high priest, with whom the Scribes and the elders were 
assembled. B»rt PeteT followed him at a distance, to the court of 
ihe high prif m's house, and having gone in, sat with the officers 
to vCi the i'-sue. 

Meantime 'he chitf. priests and the elder.*, and the whole Sanhe- 

evidence against Jesus, upon v. iiich they 

: condemn him to die. But though many false witnesses 

:»pp~urcd, they found it not. At length came two false witnesses, 

d him with sa\ ing, '1 can demolish the temple of God, 



'./ Romr,)i legion consisted of 60C0 men; sometimes more, seme- 



j XXV II OF MATTHEW. gfc) 

and rebuild it in three d,\\&.' Then the high priest rising, said to 
him, Do you answer nothing to what these men testify against you:' 
Jesus remaining- silenfr, he added, On the part ot the living God, i 
adjure you to tell us whether you be the Messiah, the Son of God 
Jesus answered him, It is as you say: nay, be assured that hereafter 
you shall see the Son of Man sitting at the right hand of the 
\l mighty, and coming on the clouds of heaven. Then the high 
priest, rending his clothes, said,. lie has uttered blasphemy. 
What further need have we of witnesses, now that yen have heard 
him blaspheme? What think yon? They answered, He deserves 
to die. Then they spit in his face. Some gave him blows on the 
head, and others struck him on the che-eks, and said, Divine to us, 
Messiah, who it was that smote you. 

69. Now Peter was sitting without in the court, and a m-aid 
servant came to him, and said, You also were with Jesus ?he 
Galilean. But he denied before them all, saying, I know nothing 
of the matter. And as he went out into the porch, another maid 
observing him, said to them, This man too was there with Jesus 
the Nazarene. Again he denied, swearing that he knew him not. 
Soon after some of the bystanders said to Peter, You are certainly 
one of them, for your speech discovers you. Whereupon, with 
execrations and oaths, he asserted that he did not know him; and 
immediately the cock crew. Then Peter remembered the word 
which Jesus had said to him, 'Before the cock crow, you will 
thrice disown me.' And he went out and wept bitterly. 

XXVII. When it was morning, all the chief priests and the 
elders of the people having consulted against Jesus, h^ they, 
might procure his death, conducted him bound to Pontius Pilate 
rhe procurator, to whom they consigned him. 

Then Judas, who had betrayed him, finding that he was con- 
demned, repented; and returning the thirty shekels to the chief 
priests and the elders, said, I have sinned, in that I have betrayed 
the innocent. They answered, What is that to us? See you to 
that. After which, having thrown down the money in the temple, 
he went away and strangled himself. The chief priests taking the 
money, said, It is not lawful to put it into the sacred treasury, 
because it is the price of blocd. But after deliberating, they 
bought with it the potter's field, to be a burying-place for stran- 
gers; for which reason that field is to this day called The Field of 
Blood. Then was the word of Jeremiah the Prophet verified, 
"The thirty shekels, the price at -which he -was valued, J took, as 
"the Lord* appointed me, from the sens of Israel, -who rave them for 
"the potter's field." J 

Now Jesus appeared before the procurator, who questioned 
him, saying, You are the King of the Jews? He answered, You 
say right. But when he was arraigned by the chief priests and 
the elders, he made no reply. Then Pilate said to him, Do you 
not hear of how many crimes they accuse you? But he answered 
not one word, which surprised the procurator exceedingly. 

* 'Jehovah, 



(QO • THE TESTIM' fh. XXI il 

Now the procurator was wont to release, at the festival, any one 
prisoners whom the multitude derqanded. And they had 
then u famou r named Bai rherefore, when they 

ivirc Bsiembletl, dilate s :i i 1 1 to there, Whom si lull 1 release to yoii*' 
Barabbas, or Jesus who is colled Messiah?— For he perceived that 
through envy they had delivered him up; besides, while he was 
sitting on the tribunal, his wife sent him this message, 'Have yoif 
'nothing to do with that innocent person; for, today, I have suffer- 
'■d much, in a dream, on his account.') But the chief priests and 
the elders instigated the populace to demand Barabbas, and cause 
lesus to be executed. Therefore, when the procurator asked 
which of the two he should release, they all answered, Barabbas. 
Pilate replied, What then shall I do with Jesus, whom they call 
Messiah? They all answered, Let him be crucified. The procura- 
tor said, Whj? What evil has he done? But they cried the louder, 
saying, Let him be crucified. Pilate perceiving that he was so 
far from prevailing, that they grew more tumultuous, took water, 
and washed his hands before the multitude, saying, I am guiltless 
of the- blood of this innocent person. See you to it. And all the 
people answering, said, His blood be upon us, and upon our chil- 
dren. Then he released Barabbas to them, and having caused 
Jesus to be scourged, delivered him up to be crucified. 

27. After this the procurator's soldiers took Jesus into the 
^•etorium,* where they gathered around him all the band. And 
having stripped him, they robed him in a scarlet cloak, and crown 
etl him with a wreath of thorns, and put a rod in his right hand, 
iind kneeling before him in mockery, cried, Hail, King of th» 
.lews! And spitting upou him, they took the rod, and struck him 
with it on the head. When they had mocked him, they disrobed 
him again, and having put his own raiment on him, led him away 
:o crucify him 

As they went out of the city, they met one Simon, a Cyrenian, 
whom they constrained to carry the cross; and being arrived at a 
place called Golgotha, which signifies a place of skulls, they gave 
aim to drink vinegar mixed with wormwood, which, having tasted 
it, he would not drink. After they had nailed him to the cross, 
they parted his garments by lot; thus verifying the words of the 
PrQphet, They shared my mantle among them, and cast lots for my 
vesture. And having sat down there, they guarded him. And 
over his head they placed this inscription, denoting the cause of 
his death: THIS IS JESUS THE KING OF THE JEWS. Two 
robbers also were crucified with him, one at his right hand, the 
other at his left. 

Meanwhile the passengers reviled him, shaking their heads, 
and saying, You who could demolish the temple, and rebuild it 
in three days: if you be God's Son, come down from the cross. 
The chief priests also, with the Scribes, the elders, and the 
Pharisees, deriding him, said, He saved others: cannot he save 
himself? If he be King of Israel, let him now descend from the 



The governor's palace, or hall of attdieme 






c/l. XXVII OF MATTHEW. 101 

cross, and we will believe him. He trusted in God. Let God 
deliver him now, if he regard him; for he called himself God's 
Son. The robbers too, his fellow-sufferers, upbraided him in the 
same manner. 

Now from the sixth hour* to the ninth,f the whole land was in 
darkness. About the ninth* hour Jesus cried aloud, saying, Eli, 
Eli,' lama sabacthani! that is, 'My God, my God, why hast thou 
forsaken me?' Some of the bystanders hearing this, said, He 
calls Elijah. Instantly one of them ran, brought a spunge and 
soaked it in vinegar, and having fastened it to a stick, presented 
it to him to drink. The rest said, Forbear, we shall see whether 
Elijah will come to save him. Jesus having again cried with a 
loud voice, resigned his spirit. 

And behold the veil of the temple was rent in two from top to 
bottom, the earth trembled, and the rocks split. Graves also 
burst open; and after his resurrection, the bodies of several saints 
who slept were raised, came out of the graves, went Into the 
holy city, and were seen by many. Now the cehkirion, and they 
who with him guarded Jesus, observing the earthquake, and 
what passed, were exceedingly terrified, and said, This was cer- 
tainly the Son of a God § 

55. Several women also were there, looking on at a distance, 
who had followed Jesus from Galilee, assisting him with their 
service. Among them were Mary the Magdalene, and Mary the 
mother of James and Joses, and the mother of Zebedee's sons. 

SECTION XVI. 

The Resurrection. 

IN the evening a rich Arimathean named Joseph, who was 
himself a disciple of Jesus, w«nt to Pilate and begged the body 
of Jesus. Pilate having given orders to deliver it to Joseph, he 
took the body, wrapped it in clean linen, and deposited it in his 
own monument, which he had newly caused to be hewn in the 
rock; and having rolled a great stone to the entrance, he went 
away. Now Mary the Magdalene, and the other Mary were there, 
sitting over against the sepulchre. 

On the morrow, being the day after the preparation,! the chief 
priests and the Pharisees repaired in a body to Pilate, and said, 
My lord, we remember that this impostor, when alive, said, 
'Within three days I shall be raised.' Command, therefore, that 
the sepulchre be guarded for three days, lest his disciples come 
by night and steal him, and say to the people, 'He is raised from 
the (iead;' for this last imposture would prove worse than the 
first. Pilate answered, You have a guard; make the sepulchre a© 
secure as you can. Accordingly they went and secured it, sealing 
the stone, and posting guards. 



* Twelve o'clock, no on. f Three o'clock, afternoon, i; Three, aftt 
jid&n. $*App. No. XI. I! With us Friday. 

9* 



LOg kill, n.si 1M-: VII. 

XX VI 1 1. 

beginning to dav 

it the sepulchre. 
for a messenger of the Lo 
having rolled the Stone from 
tenance was like 1 i l, ! > '. 

him, the guards quak< I men 

But the m< 
you seek Je 

as he foretold. Come, s< i 

go quickly, say to his disciples* 'II ■ :hol<l 

he goes before you to Galilee, \ 
notice: I have told you. 

lnstaj.tly they went from themonnment with fear ar.d gre.. 
and ran to inform his disciples. M 'hen they were gone, 
him.self.met them, saying, Rejoice. Upon which 
themselves before him, and embraced his feet. Then 
to them, Be not afraid: go* tell roy brethren to repair to Galilee 
and there they shall see me. 

11. They were no sooner gone than some of the guard 
into the city, and informed the chief priests of all iha' had hap- 
pened. These, after meeting and consultin with tlie ■ 
gave a large sum to the soldiers, with this i iy, Mli< 

disciples came by night, and stole him while \re v. ere aslcvp.' 
\nd if this come to the procurator's cars, wc will an 
.ind indemnify you. So they took the money, and actecragi e 
.0 their instructions. Accordingly this report i? current among 
the Jews to this day. 

Now the eleven disciples went to Galilee, ' n'ain 

whither Jesus had appointed them to repair. When tiu 
him, they threw themselves prostrate bt-ferv hirr, yet some doubt 
cd. Jesus came nrar, ar.d said to tbejn, All aut* 
me in heaven and upon the earth; go, thcrejtpe, - n 
nations, immersing them into the name of I r the 

^on, and of the Holy Spirit; teaching them to observe all the I 
<.hich I have commanded you: ar.d heboid! I am with _ 
even to the conclusion of this state, dmen. 



TiJ* -rv,Jtr4:l r dnu.. ifViti tit SiOidat 



itstimon'v 

OF 

THE EVANGELIST. 

First published in Home, A. D. 64.* 

KAJtlv's PilEFACE: 

The beginning of the Gospel of Jesus Christ, Son of God. 

SECTION I. 

The Entrance on the Ministry. 

\. AS it is written in the Prophets, "Behold I send my messenger 
before ycu, who slia'L prepare your ■ t vay: ,> "The voice of one pro, 
"claiming in the tvildemess, Prepare a way for the Lord^ make 
"for him a straight passage." thus came John immersing' in the 
wilderness, and publishing* the immersion of reformation for the 
remission of sins. And all the country of Judea, and the inhabi- 
tants of Jerusalem resorted to him, and were immersed by him in 
ihe river Jordan, confessing" their sins. Now John's clothing- wa? 
of camel's hair, tied round his waist with a leather girdie: and he 
lived upon locusts and wild honey. And he proclaimed, saying-, 
One mightier than I comes after me, whose shoe-latchet I am 
unworthy to stoop down and. untie. I indeed have immersed you- 
in water; but he will Immerse you in the Holy Spirit. 

At that time Jesus came from Nazareth of Gallilee, and was 
immersed by John in Jordan. As soon as ne arose out of the 
water, he saw the sky part assunder, and the Spirit descend upon 
him like a dove. And a voice was heard from heaven* which said, 
Thou art my beloved Son in whom Ideligfet. 

12. Immediately afi irk Gonveyed him into the^ 

wilderness: and he continued there in the- wilderness forty days- 
tempted by Satan; j and. was among the wild beasts; and the heav- 
enly messengers ministi r< d to him, 

But af.er John's imprisonment, Jesus went to Galilee, proclaim- 
ing the good tidings of the reign of God. The time, said he, is 
accomplished* the Jteign of God reproaches; reform, and believe 
the good tidings. 

Then walking by the sea of Galilee, he saw Simon, and Andrew, 
Simon's brother, casting a drag into the sea, for they were fishers 



App, Ao. X1J. [Jehovah. ^Adversary, 



104 ; in. i ESI lm< ch. I 

said to t!iem, Come with me, and I will make you become 
■sheri of men. Immediately they left their nets, and followed 
him. rassiiiK r on a little, and seeing James, son of Zebedee, 

with John his brother, wlio were mending their nets in a bark, 
he immediately called them: whereupon leaving their father 
Z.-bedee in the bark with the hired servants, they accompanied 
him. 

And they went to Capernaum; and on the Sabbath, he repaired 
directly to the s\ nagoguc, and instructed the people, who were 
astonished at his manner of teaching; for he taught as one having 
authority, and not as the Scribes. 

Now there was in their synagogue a man possessed with an 
unclean spirit, who cried out, Ah! Jesus of Nazareth, what have 
you to do with us? Are you come to destroy US? 1 know who 
you are, the holy one of Cod. Jesus rebuking him, said, J5e sileni, 
and come out of him. Then the unclean spirit threw him into 
convulsions, and raising loud cr"us, came out of him: at which 
they were all so amazed, that they asked one another, What 
means this? What new teaching- is this? for he commands with 
authority even the unclean spirits and they obev him. And 
thenceforth his fame spread through all the region or Calilec. 

As soon as they were come out of the synagogue, they went 
with James and John into the house of Simon and Andrew, where 
Simon's wife's mother lay sick of a fever, whereof they immedi- 
diately acquainted Jesus. And he came, and taking her by the 
hand, raised her; instantly the fever left her, and she entertained 
them. 

32 In the evening, after sun-set, they brought to him all the 
sick, and the demoniacs; the whole city being assembled at the 
door. And he healed many persons affected with various diaases, 
and expelled many demons, whom he permitted not to speak, be- 
cause tney knew him. 

On the morrow, having risen before the dawn, he went out and 
retired to a solitary place, and prayed there. And Simon and his 
company went in quest of him, and having fjund him, said to 
him, Every body seeks you. Jesus said, Let us goto the neigh- 
boring boroughs to proclaim [the Reign] there also^ for I'came out 
with this design. Accordingly he proclaimed it in their syna- 
gogues throughout all Galilee, and expelled demons. 

And a leper came to him, and on bis knees entreated him, say- 
ing, If you will, you can cleanse me. Jesus had compassion, jmd 
stretching out his hand and touching him, said, I will, be you 
clean. This he had no sooner uttered, than the leprosy departed 
from the man, and he was cleansed. Then Jesus strictly charging 
him, and dismissing him, said, See you tell nothing of this, to any 
man; but go, show yourself to the priest; and ofFer for your cleansing, 
the things prescribed by Moses, that it may be notified to the people, 
But the man, as soon as he was gone, began to blaze this story, talk- 
ing openly every where, insomuch that Jesus could no longer ap- 
pear publicly in the city; but remained without in solitary placs^ 
whither the people resorted to him from all parts. 



Ch. II OF MARK. 105 

II. After many days he returned to Capernaum; and when it was 
known that he was in the house, such a multitude flocked thither, 
that there was no room for them, not even near the door, and he 
taught them the word. 

A paralytic was then brought, carried by four men, who not 
being able to come nigh him for the crowd, uncovered the place 
where Jesus was, and through the opening let down the couch 
whereon the paralytic lay. Jesus perceiving their faith, said to 
the paralytic, Son, your sins are forgiven you. But certain Scribes 
who were present, reasoned thus within themselves: 'How does 
this man speak such blasphemies? Who can forgive sins but God?' 
Jesus immediately knowing in himself that they made these reflec- 
tions, said to them, Why do you reason thus within yourselves? 
Which is easier, to say to the paralytic, 'Your sins are forgiven,' 
or to say [with effect] 'Arise, take up your couch and walk?' But 
that you may know that the Son of Man has power upon the earth 
to forgive sins; rise (he said to the paralytic,) I command you, 
take up your couch, and go home. Immediately he arose, took 
up the couch, and walked out before them all; insomuch that they 
were all amazed, and glorified God, saying, We never saw any 
thing like this. 

13. Again, he went out towards the sea, and all the multitude 
repaired to him, and he taught them. Passing along, he saw 
Levi, son of Alpheus, sitting at the toll office, and said to b\m» 
Follow me. And he arose and followed him. Now when Jesus 
was eating in this man's house, several publicans and sinners placed 
themselves at table with bim and his disciples: for many -of these 
people followed hkn. The Scribes and the Pharisees, seeing him 
eat with publicans and sinners, said to his disciples, Wherefore 
does he eat and drink with publicai.s and sinners? Jesus hearing 
this, replied, The whole need not a pnysician, but the sick. I 
came not to call the righteous, but sinners, to reformation. 

The disciples of John, and those of the Pharisees, accustomed 
to fasting, came to him and said, John's disciples and those of the 
Pharisees, fast; why do not your disciples fast? Jesus answered,, 
Do the bridemen fast while the bridegroom is with them? While 
the bridegroom is with them they do not fast. But the days will 
come when the bridegroom shall be taken from them; a»;d in those 
days they will fast. Nobody sews a piece of undressed cloth on an 
old garment; otherwise the new patch tears the old cloth, and 
makes a worse rent. Nobody puts new wine into old leather 
bottles; else the new wine bursts the bottles; and thus both the 
wine is spilt, and the bottles are rendered useless; but new wine 
must be put into new bottles. 

Once, when he was going through the corn on the Sabbath, his 
disciples began to pluck the ears of corn, as they went. The 
Pharisees said to him, Why do they that which, on the Sabbath, it 
is unlawful to do? He answered, Did you never read what David 
and his attendants did, in a strait, when they were hungry, how 
he entered the tabernacle of God, in the days of Abiather the 
high priest, and ate the loaves of the presence, which none but 



106 Till-' . TKS TIMOXV l72. Ill 

the priests could lawfully cat, and pave thereof also to his:. 

lie added, The Sabba'h was mide for man, r.ot man for the 
Sabbath. Therefore the Son of Man ii muster even of th 
baih. 

Ill, Another time he entered the synagogue, when a man was 
there who had a withered hand. And they, with a design to 
accuse .Il'sus, watched l.-m, to sec whether he would heal the 
man on the Sabbath. Jesus said to the man who had the withered 
hand, Stand up in the midst. Then he said to them, Whether is 
it lawful to do good on the Sabbath, or to do evil; to save, 
kill? Hut they were silent. And looking around on them with 
anger, being grieved for the blindness of their minds, he said to 
the man, Stretch out your hand: arid as he stretched out his hand, 
it became sound hht the othtr. And the Pharisees went out im- 
mediately, and conspired with the Herodians against him, to 
destroy him. 

7. Hut Jesus withdrew with his disciples towards the 5;ea, 
wlut'ier a great multitude followed him from Galilee, from Judea, 
from Jerusalem, from Idumea,* and from the banks of the Jordan. 
The) also of the territories of Tyre and Sidon, having heard what 
wonders he had performed, flocked to him in crowds. Then he 
ordered his disciples to get a boat to attend him, because of tne 
multitude, lest they s'.nuld throng him: for he had healed many, 
which made all who had maladies press upon him to touch hin,, 
And the unclean spirits, when they beheld him, prostrated them- 
selves before him, crying, Y. u are the Son of God. But he 
strictly charged them not to make him known. 

SECTION II. 

The Nomination of Apostles. 

AFTERWARDS Jesus went up a mountain, and called to him 
whom he would, and they went to him. And he selected twelve, 
that they might attend him, and that he might commission them to 
proclaim [the Reign,] empowering them to cure diseases, and 
to expel demons. These were Simon, whom he su^named Peter, 
and James, son of Zebedee, and John, the brother of James 
These he surnamed Boanerges, that is, sons of thunder; and An- 
drew, and Philip, and Banholomew, and Matthew, and Thomas, 
and James son of Alpheus, and Thaddeus, and Simon the Canaan- 
ite, and Judas Iscariot who betrayed him. 

20. Then they went into a house, whither the people again 
crowded so fast, that Jesus and his disciples could not su much as 
eat. His kinsmen hearing this, went out to lay hold on him, for 
they said, He is beside himself But the Scribes who came from 
Jerusalem said, He is confederate with Beelzebub, and expels 
demons by the prince of the demons. Jesus having called them, 
said to them by similitude, How can Satan expel Satan? If a 
kingdom be torn by factions, that kingdom cannot subsist, 

' H the Old Testament commonly F.d^"- 



r / lt lV OF MARK. 107 

If a family be torn by factions, that family cannot subsist. Thus, 
if Satan fight against himself, and be divided he cannot subsist, 
^ut is near his end. No one who enters the strong one's house, 
can plunder his goods, unless he first overpower the strong one; 
then, indeed, he may plunder his house. Indeed, I say to you, 
that though all other sins in the sons of men are pardonable, and 
whatever detractions they shall utter; whosoever shall detract 
from the Holy Spirit, shall never be pardoned, but is liable to 
eternal punishment. [He said this,] because they affirmed that 
he was leagued with an unclean spirit. 

Meanwhile came his mother and brothers, who standing without, 
•ent far him. And the crowd who sat round him, said to him, 
J.o, vour mother and your brothers are without, and seek you. 
He answered them saying, Who is my mother or my brothers? 
And looking about on those who sat around him, he said, Behold 
my mother and my brothers; for whosoever does the will of God, 
is my brother, my sister, and mother. 

IV. Again, he was teaching by the sea-side, when so great a 
multitude gathered about him, that he was obliged to go aboard 
a bark and sit there, while all the people remained on shore. 
Then he taught them many things by parables. 

In teaching, he said to them, Attend, behold the sower went 
out to sow. And as he sowed, part of the seed fell by the way- 
side, and the birds came and picked it up; part fell upon rocky 
ground, where it had little mould. This sprang the sooner, be- 
cause there was no depth of soil. But after the sun had beaten 
upon it, it was scorched, and having no root, it withered away. 
Part fell amidst thorns; and the thorns grew up and stifled it, so 
that it yielded nothing. Part fell into good ground, and sprang 
up, and became so fruitful, that some grains produced thirty, 
some sixty, and some a hundred. He added, Whoever has ears 
to hear, let him hear. 

10. When he was in private, those who were about him with 
the twelve asked him the meaning of the parable. He said to 
chem, It is your privilege to know the secrets of the Reign of 
God, but to those without every thing is veiled in parables; that 
they may not perceive what they look at, or understand what they 
hear; lest they should be reclaimed, and obtain the forgiveness of 
their sins. He said also to them, Do you not understand this para- 
ble? How then will you understand all [my] parables? 

The sower is he who disperses the word. The way-side on 
which some of the grain fell, denotes those who have no sooner 
heard the word, than Satan comes and takes away that which was 
sown in their hearts. The rocky ground denotes those who hear- 
ing the word, receive it at first with pleasure; yet not having it 
rooted in their minds, retain it but a while; for when trouble or 
persecution comes because of the word, they instantly relapse. 
The ground overrun with thorns, denotes those hearers in whom 
worldly cares, and delusive riches, and the inordinate desires of 
other things, stifle the word and render it unfruitful. The good 
soil on which some grains yielded thirty, some sixty, and some & 



iOB THE TESTIMONY < h. \ 

hundred, denotes those who hear the word and retain it, and pro- 
duce the fruits thereof. 

He slid further. Is a lamp brought to be put under a corn- 
measure, or under a bed; and not to be set on a stand? Fol* there is 
notsecret that is not to be discovered; nor has aught been con- 
cealed which was not to be divulged. If any man have ears to 
hear, let him hear. 

lie said moreover, Consider what you hear: with the measure 
wherewith you (Jii ill receive; and to you -who are attentive, 

more shall be add, d. For to him who has, more shall be giver* 
bui from him who ha« not, even that which he has shall be taken. 

He said also, The kingdom of God is like seed which a man 
sowed in his field. While he slept b\ night and waked by day, 
the seed sho' up, and ^rew without his minding it. For the earth 
produces of itself first the blade, then the ear; afterwards the full 
corn Hut as soon as the grain was ripe, he applied the sickle, 
because it was time to reap it. 

He said also, Whercunto shall we compare the kingdom of God, 
or by what similitude shall we represent it? It is like a grain of 
mustard seed, which, when it is sown in the earth, is the smallest 
of all the seeds that are there. Hut after it is sown, it springs up, 
and becomes greater than any herb, and shoots out branches so 
large, that under their shades the birds of the air mav find shelter. 

3d. And in many such similitudes he conveyed instruction to the 
eople, as lie found them disposed to h< ar: and without a similitude 
e told them nothing; but he solved all to his discipies in private. 

That clay, in the evening, he said to them : Let us piss to the 
other side. And they leaving the people, but having him in the 
bark, [set sail] in company with other small barks. Then there 
arose a great storm of wind, which drove the billows into the bark, 
v,hich was now full. Jesus being in the stern, asleep on a pillow, 
they awaken him, saying, Rabbi, do you not care that we perish? 
And he arose and commanded the wind, saying to the sea, Peace 
be still! Immediately the wind ceased, and a great calm ensued. 
And he said to them, Why are you so timorous? How is it that 
you have no faith? And they were exceedingly terrified, and said 
one to another, Who is this whom even the wind and the sea obey' 
Then they crossed the sea and came into the country of the 
Gadarenes. 

V. — 2. He was no sooner gone ashore, than there met him a 
man coming from the monuments, possessed of an unclean spirit, 
who made his abode in the tombs-; and no man could confine him, 
not even with chains. For he had been often bound with fetters 
and chains, and had wrenched off the chains, and broken the 
fetters, so that nobody was able to tame him. He was continually, 
night and day, in the mountains, and in the tombs, howling, and 
cutting himself with flints. But when he saw Jesus afar off, he ran, 
and prostrating himself before him, cried out; What have you to 
do with me, Jesus, Son of the Most High God; I conjure you bv 
God not to torment me. (For Jesus had said to him, Come cut of 
'he man, you unclean spirit.) Jesus asked him, What is 



I 






til. V OF MA II i. . 109 

name? lie answered, My name is Legien,* for we are many 
And he earnestly entreated kirn not to .drive them out of the 
country. Now there was a great herd of swine feeding- on the 
mountain. 'And o# the fiends besought him, saying, Suffer us tc 
fo to the swine, that we may enter into them. Jesus immediately 
permitted them. Then the unclean spirits being gone out, entered 
into the swine; and the herd, in number about two thousand,, 
rushed down a precipice into the sea, and were choked. And the 
swineherds fled, and told it in the city and villages. And the 
people flocked out to see what had happened. When they came 
to Jesus, and saw him who had been possessed by the legion,, 
sitting and clothed, and in his right mind, they were afraid. And 
those who had seen the whole, having related to them what had 
happened to the demoniac, and to the swine, they entreated him to 
leave their territories. As he entered the bark, the man who had 
been possessed, begged permission to attend him. Jesus, how* 
ever, did not permit him, but said. Go home to your relations, and 
tell them what grea« things the Lord in pity has done for you. 
Accordingly he departed, publishing in Decapolisf what great 
things Jesus had done for him. And all were amazed. 

Jesus having repassed in the bark, a great crowd gathered round 
him while he was on the shore. Then came one of the directors 
of the synagogue, named Jairus, who seeing him, threw himself 
at his feet, and entreated him earnestly, saying, My little daughter 
is in extreme danger; I pray you come and lay your hands upon 
) it- r to recover her, and she will be well. And Jesus went with 
luw, followed by a great multitude who thronged him. 

25. And a woman who had been twelve years distressed with an 
issue of blood, who had suffered much from several physicians, 
and iiad spent her all without receiving any relief, but rather 
growing worse, having heard of Jesus, came in the crowd behind,, 
and touched his mantle; for she had said, 'If I but touch his 
clothes, I shall recover.' Instantly the source of her distemper 
was dried up, and she felt in her body that she was delivered from 
that scourge. Jesns immediately, conscious of the virtue winds 
had issued from him, turned towards the crowd, saying, Who 
touched my clothes? His disciples answered, You see how the 
multitude throng you; yet you say. 'Who touched me?' But he 
looked round him to see her who had do?ie it. Then the woman,, 
knowing the change wrought upon her, came trembling with fear, 
threw herself prostrate before hirs, and confessed the whole truth, 
he said to her, Daughter, your faith lias cured you; go in 
peace, released from this scourge. 

Ere he had done speaking, messengers came from the house of 

the director of the synagogue, who said, Your daughter is dead, 

should you trouble the teacher any further? Jesus hearing 

ihis message delivered, said immediately to the director, Fear 

>nly believe. And he allowed nobody to follow him except 

and James, and John the brother of James. Being arrived 

' l citi • \* t ' 

10 



I 10 1 III'. I £S 1 I fcOK I eft. VI 

a the director's house, and seeing the Hiii.ult, and the people 
.s eeping and wailing immody^iu 1\ , lie said tu them, as lie entered, 
U by do you w< cp, and make a bustli } The child is not dead but 

• Jeep. And they derided him. I.ut having made them all go 
on*, he took wi'li him I he child's father and mother, and those 

who came with him; and be entered the clumber where the was 
yiflir, and, taking her by the hand, said to her, Talitha cumi 

• which signifies, 'Damsel arise, ') I command ) oil. Immediately 
the damsel arose and walked, For the was twelve years old; and 
tin y were confounded with astonishment. But Ue strictly enjoined 
;h -m not to mention it to any body, and ordered that something 
b!i Mild be given her to eat. 

SECTION in. 

The First .Mission of the Apo&lhs. 

VI. .IF. SI. S leaving that place, went to his own country, accom- 
panied by his disciples. And on the Sabbat h he taught in their 
synagogue?, and many who beard him said with astonishment, 
Whence has this man these abilities? What wisdom is this which 
lie has goiten? and how are so great miracles performed ny him? 
!s not this the carpenter, the son of Mary, th< brother of James 
and .loses, arid Judas and Simon? Are not his s : sters also here 
wivfa us? And they were scandalized at him. Hut Jesus said to 
them, A prophet is no where disregarded, except in his own 
country, and amongst his own relations, and in his own house. 
And he could do no miracle there, except curing a few sick by 
laying his hand* on them. And he wondered at their unbelief. 

6. And he went through the neighboring villages teaching. 

And having called to him 'lie twelve, he sent them out two by 

iwc, and gave them power over the unclean spirits; and ordered 

theni to take nothing for their journey but a single s'afF. no bug. 

po bread, and in their girdle no money; to be shod wi h sandal, 

and not to put on two coats. He said also, Whatever house \nu 

in any place, continue in that house until you leave die 

place. But wheresoever they will not receive yoi:, nor hear yor. 

shake off the dust under your feet at your departure , as a protest 

tation against them. Indeed J say to you, the condition of Sodom 

d Vowur uh shiil be more tolerable on the day of judgment than 

Ue condition of that city. And being deparud, hey publicly 

warned men to reform; and expelled many demo-)?, and cured 

many sick person-, anointing them with oil. 

And king Herod heard of him (for his name was become famous) 
and sai<', J- hn the Immerser is raised from the dead; aid there- 
fore miracles are performed by him. O hers said, It is Elijah, 
i) herf. It is a prophet like those of ancient times. But w hen 
flerdri Ua d of him, he said, This is John tthcml beheaded. He 
ia raise id from 'he dead. 

Tor Herod had caused John to be appcthended, and kept bourfd 
nTJ>risoK, on account of Hcrodia?, his brasher L'hilip's wife, whom 
3Te hall hijufelf maryicd. Tor J. hn hud said to ijeiod, It is nfct 



rJl. \ i OV MARK. Ill 

lawful for you to have your brother's wife. Now this roused" 
Herodias' resentment, who would have killed John, but could not 
because Herod respected him, and knowing- him to be a just and 
holy man, protected him; and did many thing's recommended by 
him, and heard him with pleasure. At length a favorable oppor- 
tunity offered, which was Herod's birth day, when he made an 
entertainment for the great officers of his court and army, and the 
persons of distinction in Galilee. Yov the daughter of Herodiaj 
came in and danced before them, ar.d pleased Herod and his guests 
so much, that the king said to the damsel, Ask whatever you will, 
and 1 will give it you; nay, he swore to her, Whatsoever you shall 
ask, I will give you, were it the half of my kingdom. And she 
withdrew and said to her mo'her, "What shall I ask? She answer- 
ed, The head of John the Immerser. Her daughter then, return- 
ing hastily to the king, made this request: I would that you give 
me presently in a basin the head of John the Immerser. And the 
king was much grieved; however, from a regard to his oath, and 
his guests, he would not refuse her, but immediately despatched 
a sentinel with orders to bring the Immerser's head. Accordingly 
he went and beheaded him in the prison, and brought his head in 
a basin, and presented it to the damsel; and the damsel presented 
it to her mother. When his disoip^es heard this, they went and 
brought his corpse, and laid it in a monument. 

30. Now the Apostles, being assembled, related every thing 
to Jesus, both what they had done, and what they had taught. 
And he said to them, Come you apart into a desert place, and rest 
awhile; for there were so many coming and going, that they had 
not leisure so much as to eat. And they retired by ship to a desert 
place, to be by themselves. But many who saw them depart, and 
knew whither they were sailing, ran out of all f he cities, and got 
thither by land before them, and came together to him. Jesus 
being landed, saw a great multitude, and had compassion on them; 
because they were as a flock which lias no shepherd; and he taught 
them many things. 

When it grew late, his disciples came to him and said, This is a 
desert place, and it is now late; dismiss the people that they may 
go to the neighboring farms and villages, and buy themselves broad, 
k>r they have nothing* to eat. He answering, said to them, Supp.y 
th<*m yourselves. They replied, Shall we go and give two hundred 
denarii* for bread, in order to supply them? He said to them, 
How many loaves have you? Go and see. Upon inquiry they 
answered, Five, and two fishes. And he commanded them to 
make all the people lie down upon the green grass in separate 
companies. And they formed themselves into squares, by hundreds 
and by fifties. Then Jesus taking 'he five loaves and the two 
fishes, and looking up to heaven, blessed and broke the loaves, 
and gave them to his disciples to set before the multitude. He 
distributed also the two fishes among them all. When they all had 
eaten and were satisfied, they carried off twelve baskets full of the 

* J bout 25 dollars 



I VZ ii. $A. VlJ 

;Vagment9 ot'the bread ami of the fishes. Now they who eat of the 
'oaves wire live'thousand men. 
And immediately he obliged his disciples to embark, and pass 

>vcr before, towards Hethsaida, while he dismissed the people 
And having sent them away, he retired to a mountain to pray. In 
'he evening-, the bark being in the midst of the sea, and he alone 

>nthe land, he observed them toiling at the oar, for the wind was 
against them: and about the fourth watch of the night,* he went 

o them, walking on the water, and seemed intending to pass by 

hem. When they saw him walking on the sea, they thought it 
was an apparition, and cried out For they all saw him, and were 
terrified; but he immediately spoke to them, saving, Take courage* 

I L is I ; be not afraid. And having gone, aboard to them, the wind 
.eased, which struck them still more with astonishment and admira- 
tion: for their minds were so stupificd, that they never reflected 

ipon the loaves. 

53. When they had crossed, they came to the territory of Genes- 
.tret,-|- where they landed. And being come ashore, the W Opl 
knew him, and ran tlu-ough all that country, carrying the sick on 
.ouches to every place where they heard he was. And whatever 
village, or city, or town he entered, they laid the diseased in the 

Greets, and besought lnm that they might touch, were it but a tuft 
of liis mantle, and whosoever touched him were healed. 

SECTION IV. 

The Errors of the Pharisees. 

VII. NOW the Pharisee*, and some Scribes who came 
Jerusalem, resorted to Jesus. When these* observed sonic of his 
disciples eating with impure (that is, unwashed) hands, they jbrmti 
fault. For the Pharisees, and indeed all the J< v.s who observe tie- 
tradition of the ciders, eat not until the) have washed their h 
by pouring a little water upon their.; and if they be come from the 
market, by dipping them; and many oiler risages there are 
they have adopted, as immersions of cups and pots, and bra/ei 

band beds. Then the Pharisees and •' 
Whence comes it that your disciples observe not the trad 
elders, but eat with unwashed hands ? Ho answering, said to 
O hypocrites! well do you suit die character which Isaiah ; 
you, when he said, "This people honor me ivith their lifts/ lutlhe'r 
"heart is estranged from me. In vain, horsexer, they yotffhip me, 
"■while they teach institutions merely human." For laying aside tin 
commandment of God, you retain the traditions of men, imn 
of pots and cups, and many other the like practic \ :- 

well, continued he, in annulling the con of Cod, to 

make room for your tradition. For V ' 

father and your mother," and "Wheat* father or moihev, 

shall be^ punished -with death." But you maintain, if a man sa) fcj 
father or mother, 'Be it corban (that is 'devoted') wfcat< 



* Betiv"e» three and six in the mormvt 
fin the Old Te*tamenU Chinn 



ill. ^ lit OF MARK. 113 

mine shall profit you;" he must not thenceforth do aught for hfs 
lather or his mother; thus invalidating die word of God by die tradi- 
tion which you have established. And in many other instances you 
ac1 thus. 

Then haying called the whole multitude, he said to .them, Hearken 
to me nil of you, and he instructed. There is nothing from without 
which, entering into the man, can pollute him; but the things which 
j^poceed from within the man, are the things that pollute him. If 
any man have ears to hear, let him hear. 

When he had withdrawn from the people into a house, his disci- 
ples asked him the meaning of that sentence. He answered, Are 
you also void of understanding? Do yen not perceive, tha whatso- 
ever fiom without enters into the man, cannot pollute him; because 
it enters net into his heart, but into his stomach, whence all impuri- 
ties in the victuals pass into the sink. But, added he, that which 
ds out of the man, is what pollutes the man: for from within 
the human heart proceed vicious machinations, adulteries, fornica- 
tions, murders, thefts, insatiable desires, malevolence, fraud, immo- 
desty, uivy, calumny, airogar.ee, levity. All diese evils issue from 
.••ill in, and pollute the man. 

24 Then he arose and went to the frontiers of Tyre and Sidon,- 
and having entered a house, he desired that none might know of 
him; 1m t he could not be concealed. For a woman, whose little 
daughter had sm unclean spirit, hearing of him, came and threw 
herself at his feet (the woman was a Greek, a native of Syrophenicia, ) 
and entreated him, that he would cast the demon out of her daughter. 
Jesua answered, Let the children first be satisfied; for it is not seem- 
ly to take the children's bread, and tlu-ow it to the dogs. She 
replied, True, sir, yet even die dogs under the table eat of the 
children's crumbs. He said to her, For this answer go home; the 
demon is gone out of your daughter. Immediately she went home, 
and found her daughter lying upon the bed, and freed from the 
demon. 

Then leaving the borders of Tyre and Sidon, he returned to the 
sea of Galilee, through the precincts of Decapolis. And they 
brought to him a deaf man, who had also an impediment in his 
speech, and entreated him to lay his hand upon him. Jesus having 
taken him aside from the crowd, spit upon his own fingers, and put 
them into die man's ears, and touched his tongue. Then looking up 
to heaven, and sighing, he said, Fphphatha, that is, Be opened. 
Immediately his ears were opened, and his tongue loosed, and he 
spoke distinctly. Jesus charged them to tell nobody: but the more 
he charged them, the more they published it, saying-, with inex- 
pressible amazement, He does every tiling well: he makes both the 
deaf to hear, and the dumb to speak. 

YHL At that time the crowd being very numerous, and having no 
food, J-sus called his disciples, and said to them, I have compassion 
on the multitude; for they have attended me now three days, and 
have nothing to eat; and if I send them home fasting, their strength 
will fail by the way; for some of them are come from afar. His 
3isc1|>les answered, Whence can we supplv these neople with bread 

10* v 






f 14 iiie 1 1; si L\fcm ch. viii 

Vuiii the 1/M'i-i II ■ asked thorn, Ili.w many lnuws ha\e you 
l'hry L'lu il c unrounding the multitude to 

upon the ground, ho took \\\>- seven loav< ;, anil having givi 
thanks, broke them, ai into his disciples that the) 

distribute them to the people, am] the) distril i 

also a r«w small fishes, winch, after the blessing, be likcw 
io be presented. So tin \ i - {tr.enta 

which remained \. 

ho had eaten wire about four thousand. 

Haying dismissed diem, h<- imn i disci- 

pi s, and went into the territor) of Oalmanuth; . 'I 
Pharist v.ho began to argue with lie, 

him, demanded of him a sign m the sk\. Jesus answered, 
arith a deep groan, Wherefore docs this gen raticn require a sign? 
Indeed 1 say to \ou, dial no sign shall he given to 
Ifterthat, 1 m, he re-embarked and returned. 

the dispiples had forgot ts bring bread, having onh ow 
v.ith them in the bark. Then Jesus gsjre them this caution: \ 
beware of the leaven of the Pharisees) and of the lessen of Herod. 
T*hey reflecting hereon, said among themselves, If Is b cause w a have 
no bread. Jesus remarking it, said to them: Why n»al 
reflection, that you I...- i yet so tho 

inattentive? Is your understanding still blind" 
your eyes, or of your ears? Or do you n A n n en b< r when ! 
buted the five loaves among five thousand, how many baskets fidl of 
fragments did you cany oH '? They answered, Twelve. And 
die seven among the four thousand, bowman) band-baskets full of 
nta did j ta cam off"? The) said, Seven. How then 
.ed he, that you do not apprehend me' 

23. When Jesus came to BetJisaida, the) brought to htm a bttud 
man whom they entreated him to touch. He took the blind man v y 
the hand, and led him out of the village. Then having put 
on his eyes, and laid his hands upon him, he asked him whether he 
saw. Having looked up, he said, I see nun, whom 1 distinguish 
r'rom trees only by dteir walking And Jesus laid h'i> hands upon the 
man's eves and made him loon i he '>\;.» so perfectly 

cured, as to see ever) :t clearly. And Jesus sent 

lit "x> any i 

Ti(!.\ V. 

7'he Transjigurati 

tence with his disciples to the village* of < 
Phihppi, and by the way ho asked , ing, Who do men say 

that I am? They answered, 'John the (mmerser-,' ! -;:t some sir, 
'Elijah;' and others, 'One of the Prophets.' He said to them, ii.. 
who say you, 4fcat I am ? Peter answering, said to him, You are" the 
>I<. ssiah. Then he charged them to tell nobody this concerning 

And lie began to inform them that the Son of Man must suffer 
many things, and bo rejected by the elders and the chief p 



ch. IX ©* MARK. 115 

and the Bcribes, and be killed, and that in three days.he must rise 
again. This he spoke so plainly, that Peter taking- him aside, re- 
proved him. But he tinning, and looking- on his disciples, rebuked 
Peter, sa\ ing, Get you hence, adversary, for you do not relish the 
things of God, but the things of men. 

Then having called both to the people, and to his disciples, he 
s-iid; fa any willing- to come under my guidance? Let him renounce 
himself, and take up his cross, and follow me. For whosoever 
would save his life, shall lose it; and whosoever will lose his life, for 
my sake and the gospel's, shall save it. What would it profit a man, 
if he should gain the whole world, with the forfeit of his Lfe. ;> or 
what will a man not give in ransom for his life ? For whosoever shall 
be ashamed of me, and of my words, in this adulterous and sinful 
generation; of him likewise the Son of Man will be ashamed, when 
he shall come in the glory of his Father, accompanied by the holy 
messengers-. He added, Indeed I say to you, there are some standing 
here, who shall not taste death until they see the Reign of God ush- 
ered in with power. 

IX. 2 — After six days Jesus took Peter, and James, and John;, 
apart to the top of a high mountain, and was transfigured in their 
presence. His garments became glittering, and were, like snow, of 
such a whiteness, as no fuller on the earth could imitate. There ap- 
peared to them also Elijah and Moses, who were conversing with 
Jesus. Then Peter said to Jesus, Rabbi, it is good for us to stay 
here: let us make three booths, one for yon, and one for Moses, and 
one for Elijah: for he knew not what he said, they were so terrified. 
And there came a cloud which covered them; and out of the cloud 
issued a voice, which said, This is my beloved Son> Hear him. And 
mstantly looking about they saw nobody but Jesus and themselves. 

As they Went down from the mountain, he charged them not to 
relate to any body what they had seen, until the Son cf Man were 
risen from the dead. .And they took not! 6e of that expression, and 
inquired among themselves what the rising from the dead could 
mean. Then they asked him, saymg, Why do the Scribes affirm 
that Elijah must come first? He angered, Elijah, to consummate 
the whole, must come first; and, (as it is written of the Son of Man) 
must likewise suffer many thing's, and be contemned. But I tell you, 
that Elijah too is come, as was predicted, and they have treated him 
as they pleased. 

When lie returned to die oilier disciples, he saw a great multitude 
about them, and some Scribes disputing with them. As soon as the 
people saw him. they were all struck with awe, and ran to salute 
him. And he asked the Scribes, About what do you dispute with 
them ? One of the people answering, said, Rabbi, I have brought 
I on my son, who has a dumb spirit: and wheresoever it seizes him, it 
dashes him on the ground, where he continues foaming, and grinding 
his teeth, till his strength is exhausted. And I spoke to your disci- 
pies to expel the demon, but they were not able. Jesus thereupon 
said, O unbelieving generation! how long shall I be with you ? How 
long shall I suffer you } Bring him to me. Accordingly they brought 
hmV: and uo sootier did he see bmv than the spirit threw him into 



116 THE [ONS 17/. 1 > 

.! nnd rolli 'I upon lln ground. 
ask< 'I 

it thrown him both into the 
H I into tin- water, to destroy him; bill il 

. jion upon . help i . I . 

for him who 
father, crying ou1 
supph 'h. W hen the people 

n him, he 
hhn, ^ ou d i ub u •. I <! . ■ of him, I < 

enter no more into him. Then the demon hai 

. uls d hin , can out, and he appeal 
■ 
hand, raised him, and hi 

is come into the house, his di 
vately, Why could noi we expel the demon? He answered, This 
kind cannot be dislodged unless by prayer and fasting. 

Raring If' that place, they passed through Galilee, and hi 
desirous thai nobody Bhould know it, for he w 
pie VmI he said to them, The Son of Man will soon be deli' 
into the ha ds of menj who will kill him; and after he is killed, he 

again tlie third day. But they understood not what he mi 
nd Were shj to ask him. 

33. When he was come to Capernaum, being in the housi 
asked thenij What were you debating amongst yourselves by th< 

Butthe) were silent; for they had debated among them 
by the way who should be greatest. Then having sat down, he called 
'he ( \ lv ', and said to them, If any man would be first, he shall be 
of all, and the servanl of all. And he took a child, and pi 

n, and holding him in his Arms, said to tfiem: 
Whosoever shall receive one such child on m\ account, r- < 

shall receive me, receives not me, but him who s-ent 
me. 

Then John said to him, Rabbi, we saw one expelling demons in your 
w ho follows not us, and we forbade him, because he docs not fol- 
low us. Jesus; answered, Forbid him not; forthere is none that works a 
miracTe in my name, that can readily speak evil of me. For w". 
is not against you is for you. For whosoever shall give you a cup of 
water to drink on my account, because you are Christ's; indeed 1 say 
to you, he shall not lose bis reward. 

But whoever shall msnare any of the little ones who believe in me, 
it were better for liim that a millstone were fastc ned to bis neck, and \ 
that lie were thrown into the sea. Moreover, if your hand ins 
you, cut it off; it is better for you to enter manned into fife, than 
having two hands to go into hell, into the unquenchable lire; where 
their worm dies not, and their fire is not quenched. And if your 
foot insnare you, cut it off; it is better for you to enter lame into life, 
than having two feet to be cast into hell, into the unquenchable fire; 
where their worm dies nof, and their fire is not quenched. And if 
your eye insnare you, pull it out; it is better for you to enter one- 
eyed into the kingdom of God, than having two eyes to be casl 



ch. X OF MARK. 117 

hell fire; where their worm dies not, and their fire is not quenched* 
F« every one shall be seasoned with fire; as every sacrifice is season- 
ed with salt. Salt is good; but if the salt become tasteless, where- 
with will you season it } Preserve salt in yourselves, and maintain 
peace with one another. 

X. Then he arose and came into the confines of Judca, through 
the country upon the Jordan. Again multitudes resorted to him ; 
and again, as his custom was, he taught them. 

And some Pharisees came, who, to try him, asked him, Is it lawful 
for the husband to divorce his wife ? He answering, said to them. 
What precept has Moses given you on this subject;' They replied, 
Moses has permitted us to write her a bill of divorcement, and dismiss; 
her. Jesus answering, said to them, Because of your untractable 
disposition, Moses gave you this permission. But from the begin- 
ning, at the creation, God made them a male and a female. For this 
reason a man shall leave his father and mother, and shall adhere to his 
wife, and they two shall be one flesh. They are, therefore, h« 
ltyiger two, but one flesh. What God then has conjoined, let not: 
man separate. 

And in the house his disciples asked him anew concerning this 
matter. He said to them, Whosoever divorces his wife and marries 
another, commits adultery against her; and if a woman divorce her 
husband, and marry another, she commits adultery. 

13. Then they brought children to him, that he might touch them; 
but the disciples rebuked those who brought them. Jesus perceiving 
his, was offended, and said, Allow the children to come to me, and 
do not hinder them; for of such is the kingdom of God. Indeed I say 
to you, whosoever will not receive the kingdom of God as a child, 
shall never enter it. Then taking them up in his arms, and laying* 
his hands upon then), he blessed diem. 

As lie went out into the road, one came running to him, who, 
kneeling, asked him, Good teacher, what must I do to inherit eternal 
lif< ? Jesus answered, Why do you call me good? God alone is 
good. Bo you know the commandments: do net commit adultery; 
do net commit murder; do not steal; do not give false testimony; do 
no in j ray; honor your father and mother. The other replied. Rabbi, 
I have observed all these f;-om my childhood. Jesus, looking upon 
h m, loved him, and said to him; In one thing, nevertheless, yon 
are deficient. Go, sell all that 30. have, and give the price to the 
poor, and you shall have treasure in heaven; then come and follow 
me, carrying the cross. But he was troubled at this answer, and 
Vvi nt away sorrowful; for he had great possessions. 

Then Jesus looking around him, said to his disciples, How difficult 
is ; t for the wealthy to enter the kingdom of God! The disciples 
w. re astonished at his words: but Jesus resuming die discourse, said, 
( "htJ-cii, ';ow difficult is it f them who confide in wealth, to enter 
tl kingdom ef God! It is easier for a camel to pass through the 
eye of a needle, than for a rich man to enter the kingdom of God. 
At this they were still more amazed, and said one to another, Who- 
tlien can be saved!* Jesus looking upon them, said, To men it i*? ; 
; impossible, but not to God: fqr to God all tilings are possible* 



118 THE 1 BSTIMON^ < h. fc 

Then P< U r took nccnion u> say, As for us, we liavc forsaken all, 

and followed you. JesUS answering, said, Indeed I shv to \ou, then- 
is none who shall have forsaken his house, or broth. 
father, or mother, or wife, or children, or lands, for n 
•he gospel's, who shall not receive now in this world a hundred fold, 
hoUMS, and brothers, and sisters, and mothers, and childn I 

with persecutions, and in the future state" eternal life. Hv 
shall he first w ho are last, and last who ar<- fast 

SECTION VI. 

The Entry into Jerusulna 

{£ they were on the road to Jerusalem, Jesus walking before 

■•hem, a panic seized them, and they followed hhn with tenor. 
taking the twelve aside, he told them again what would befal him 

Behold, sa>s he, we are going to Jerusalem, where the Son of Mat) 
shall be delivered to the chief priests, who will condemn hhn to die. 
and consign him to the Gentiles; who will mock him, and s* 
him, and spit upon him, and kill him; but the third day he shall nsi 
again. 

Then James and John, the sons of Zebcdee, accosted him, saying. 
Ifahbi, we beg you would grant us what we purpose to ask. He 
said to them, What would you liave me grant you ? The) answered, 
That when you shall have attained your glory, one of us may sit at 
your right "hand, and the other at your left. Jesus replied, You 
know not what >ou ask. Can you drink such a cup as I am to drink ; 
and undergo an immersion like that which I must undergo' The} 
answered, We can. Jesus said to them, You shall indeed drink 
such a cup as I am to drink; and undergo an immersion like that 
wliich I must undergo: hut to sit at my right hand, and at my left, I 
cannot give, unless to those for whom it is appointed. 

41. The ten hearing this, conceived indignation against James and 
John. But Jesus having called them together, said to them, You 
know that those who are accounted the princes of the nations domi- 
neer over them; and their great ones exercise their authority upon 
them: but it must not be so amongst you. On the contrary, who- 
soever would be great amongst you, shall be your servant; and who- 
soever would be the chief, shall be the slave of all. For even the 
Son of Man came not to be served, but to serve, and to give his life a 
ransom for many. 

Then they came to Jericho. Afterwards, as he was departing 
thence, with his disciples, and a great crowd, blind BorthneU*, sor 
of Timeus, who sat by the way-side begging, hearing that it was, 
Jesus the Nazarene, cried, saying, Jesus, Son of David, have pit) 
upon me. Many charged liim to be silent, but he cried still the 
louder, Son of David, have pity upon rne. Jesus stopping, ordered 
them to call him. Accordingly they called the blind man, saying to 
him, Take courage; arise, lie calls you. Then throwing down bis 
mantle, he sprang up, and went to' Jcsu». Jc^u* addressing him. 

• Ippendix So. K* 



jhfc XI OF MARK. 11£ 

said, What do you wish roe to dp for you ' Rabboni, answered the 
I blind -man, to give me my sight. Jesus said to him, Go; your faith 
has cured you. Immediately he recovered his sight, dnd followed 
Jesus in the way. 

XI. As they approached Jerusalem, being come as far as Bethphagc 
and Bethany, near the Mount of Olives; he sent two of his disciples, 
' and said to" them, Go into the village opposite you, and just as 
you enter it, you vail find a colt tied, whereon no man ever rode; 
loose him, and bring him. And if any body ask you, 'Wherefore do 
vouthis? 1 say, 'The Master needs him,' and he Will instantly send 
j him hither. ' Accordingly they went, and finding the colt tied before 
> a door, where two ways met, .they loosed him. Some of the people 
present said to them, Wherefore loose you the colt? They having an- 
I swered as Jesus had commanded them, were allowed to take him. 
I Accordingly they brought the colt to Jesus, whereon having laid their 
| mantles, Jesus sat upon him. And many spread their mantles in the 
| way; others cut down sprays from the trees, and strewed them in the 
: way. And they who went before, and they who followed, shoutecL, 
1 saying, Hosanna!* blessed be He that comes in the name of the 
! Lord!| Happy be the approaching Reig'n of our father David! 
! Hosanna in the highest heaven! In this manner Jesus entered Jeru- 
salem and the temple; where, after surveying every thing around, it 
being late, he departed with the twelve to Bethany. 

12. On the morrow, when he left Bethany, he was hungry; and 
observing a fig tree at a distance, full of leaves, went to look for fruit 
on it, for the fig harvest was not yet. And being come, he found 
nothing but leaves. Thereupon Jesus said to it, Henceforth let never 
man eat fruit off you. And his disciples heard him. 

Being returned to Jerusalem, Jesus went into the temple, and 
drove out them who sold and them who bought in the temple, snd 
eve rturncd the tables of the money-changers, and the stalls of them 
who sold doves; and would suffer nobody to carry vessels through the 
temple. He also taught them, saying, Is it not written, "My house 
shut! be called a house of prayer for all nations?" but you have 
made it a den of robbers. And the Scribes and the chief priests 
heaving this, sought means to destroy him; for thev dreaded him^ 
because all the multitude admired his doctrine. And in the evening 
he went out of the city. 

Next morning, as they returned, they saw that the fig tree was dried 
up from the root. Peter recollecting, said to him, Rabbi, behold 
' T he fig-tree which you have devoted, already withered. Jesus an- 
swered. Have faith in God. For indeed I say to you, Whoever shall 
say to this mountain, 'Be lifted and thrown into the sea,' and shall not 
in the least doubt, but shall believe that w T hat he says shall happen; 
whatever he shall command shall be done for him: for which reason I 
assure you, that what thing's soever you pray for, if you believe that 
you shall obtain them, they shall be yours. 

And when you pray, forgive, if you have matter of complaint 
against any; that your Father, who ism heaven, may also forgive vol. 



*$ave noxs I pray, ^Jehjvah- 



lgO MIR TESTIMONY cki XII 

pour trespasses. But if you do not ither wiD your Father, 

who is in hcav< n, P 

<\ they an i as Ik was walking '.■ 

temple, the chief priests, tin- icrUx s, and tin- eldi 
•o him; B3 what authority do things^ and who empowered 

you to do th . tothem, I also have a ques- 

tion to ask; answer me, and I will t< II you by wlr.it authority I do 
tide which John had to immerse, From heaven, 
nrfrommen' Ai Then they argued thug among ' 

Prom h< awn; lie will reply, A\ h. 

r from the 
'people, who are all convinced that John was a Prophet.' 

, \\ e cannot tell. Jesus replied. 
Neither tell I you by \\ hat authority I do these th 

XII. Then addressing them in parables, he said, A man planted a 
-vineyard, and hedged it about, and dug a place for a wine vat, 
Miilt a tow< r, and having formed it out, went abroad. The - 
being come, he sent a servant to the husbandmen, to receive his 
portion of the fruits of the vineyard Rut they seized him, be.it 
him, anil sent him away empty. Again, he sent to them another 
servant, whom they wounded in the head with stones, and sent back 
v ith disgrace. Again, he sent another, whom they killed; and of 
many more that he sent, som: they beat, and some they killed. At 
last, having an only son, whom he loved, he sent him also t<- 
for he said, 'They will reverence my son,' But those husbandmen 
raid among themselves, «This Ls the heir; come, let us kill him, and 
the inheritance will be OUT own.' Then they laid hold on him, and 
having thrust him out of the ^ ineyard, killed him. What, the; 
will the proprietor of the vineyard do? He will come and destr* 
husbandmen, and give the vineyard to oth trs. Have you nol 
this passage of scripture: "A stone -.vhich the builder* rejected, i: 
%i made the head of the corner. This the Lord* has performed, and 
"»e behold it with admiration." And tl 
bjm, but were afraid of the multitude; for they knewt! 
the parable against them. 

SECTION VII. 

The Prophecy on Mount Olivet. 

13. THEN the chief priests, the Scribes, and the elders 1 
. went away, and sent to him certain Pharisees and Hero 
1 .) catch him in his words. These coming up, said to him, Rabbi, w e 
know that you are. upright, and stand in awe of none; for you respect 
not the pei-son of men, but teach the way of God faithfully. Is it 
lawful to give tribute to Cesar, or not? Shall we give, or shall we not ' 
give'' He perceiving their artifice, answered, Why would you en- 
tangle me' Bring me a denarius, that I may see it. When th* 
brought it, he asked them, Whose is this image and inscription ' 
answered Cesar's. Jesus replied, Render to Ct 

*Jehovdh. iParltsana if JieroJ. . . '.» 



*/}. xil OF MAttfc, l%\ 

Boar's, and to «od that which is God'*. And they wondered at 

Then came Sadduceesta him, who say that there is no future life, 
and proposed this question! Rabbi, Moses has enacted, that if a man's- 

brother die, survived by a wife without children, he shall marry the 
widow, and raise issue to bis brother. Now there were seven brothers. 
The first took a wife, and dying, left no issue. The second married 
i her and died; neither left he any issue; so did also the third. Thus 
all the seven married her, and left no issue. Last of all,, the woman 
■Jso died. At the resurrection, therefore, when they are risen, to 
j which of the seven will she belong"; for she has been wife to them all? 
1 Jesus answering, said to them, Is not this the source of your error, 
; your not knowing the scriptures, nor the power of God ? For there 
I will be neither marry ing, nor giving in marriage among- them who rise 
; from the dead. They will then, resemble the heavenly messengers. 
I But as to the dead, that they are raised, have you not read in the book 
' of Moses, how God spoke to him in the busli, saying, "lam the God 
! of Jlbrakam, and the God of Isaac, and the God of Jacob*" God is 
liot a God of the dead, but of the living. Therefore you greatly err. 
28. A Scribe who had heard them dispute, perceiving the justness 
of his reply, came to him, and proposed this question: Which is the 
chief commandment of all? Jesus answered, The chief of all the 
! commandments is, "Hearken Lrael, the Lord* is our God: The Lord 
is one,-" and "You shall love the Lord vour God with all your heart, 
"and with all your soul, and with all your mind, and with all your 
f*th " This is.the first commandment. The second resembles 
it: "You shall love your neighbor as yourself.** There is no com- 
mandment greater than these. The Scribe replied, truly, Rabbi, 
you have answered well. There is one God, and only one; and to 
love him with all the heart, and with all the spirit, and with all the 
| soul, and with all the strength; and to love one's neighbor as one's. 
self, is more than all burnt-offerings and sacrifices. Jesus observing 
how pertinently he had answered, said to him, You are not far from, 
the kingdom of God* After that, nobody ventured to put questions, 
to him. 

As Jesus was teaching in the temple, he asked them, Why do the 
Scribes assert that the Messiah must be a son of David? Yet David 
himself, speaking by the Holy Spirit, says, The Lord\ said to my 
''Lord, Sit at my right hand, until I make your fees your footstool-'* 
David himself, therefore, calls him his Lord; how then can he be his 
son ? And the common people heard him with delight. 

Further, in teaching, he said to them, Beware of the Scribes, w r h<? 
affect to walk in robes, who love salutations in public places, and the 
principal seats in the synagogues, and the uppermost places at enter- 
tainments, who devour the families of widows, and use long prayers 
for a disguise. These shall undergo the severest punishment. 

And Jesus sitting opposite the treasury, observed the people 
throwing money into the treasury: and many rich persons put m 
much. Then came a. poor widow, who threw in two mites, whicj 
- * ? ' 

\y.o,vqh, k -fJeJiovah, 

n 



I Kl THE TESTIMONY ch. XIII 

■take i farthing." lent taring called his disciph . said to them. 
In leed I saj to you, that this pour widow has given mor< than any 
ofthose who have thrown into the trcaaurj : forthej all have contribu- 
ted oul oftheir superfluous store; whereas she has given all the little 
that she had, In r who] 

Ml. As he was going out of the- trniph-, one of his discipl 
to him, Rabbi, look what prodigious stones and stately buildings aft 
here! Jesus answering, said to rami f on see these great buildings 
They shall In- so rated, dm* one atone will not be left upon another. 

Afterward , as he was sitting on the Mount of Olives, opt 
the temple, Pete", and Janus, and John, and Andrew, asked him 
privately, Tell us, when will this happen } And a hat will be die sign 
when all this is to be accomplished.' Jesua answering them, took 
occasion to any, Take heed that no- man seduce you; for man) will 
assume my character, saying, 'l ana the person,' and will seduce 

many. Hut when you hear of wars, and rumors of wars, be not 

alarmed t for this must happen, but the end is not yet 

For nation will rise against nation,, and kingdom against kingdom) 
and th. -re will be earthquakes in sundry plans, and there will be 
famines and commotions. Those are the prelude of woes. But take 
heed to yourselves; forth <y v, 11 deliver you to councils- nd you will 
b beaten in the synagogues, and brought before governors and kings 
fbrmy sake, to bear testimony to them. The good tidings, how <. ver, 
must first be published' among aH nations. Rut when they conduct 
you, to deliver you up, have no anxiety beforehand, nor premeditate 
■what you shall speak: but whatever shall be suggested to you in 
that moment speak; for it is not you that shall apeak, but the flohj 
Spirit. Then the brother will deliver up the brother to death; and- 
the father the child; and children will arise against their parents, and 
procure their death. And on my account you shall be hated univer- 
sally; but the man who perseveres to the end shall be SBVetL 

14. But when you shall see, in an unsuitable place, the desolating 
abomination foretold by tlic Prophet Damd, (reader attend!; the a 
let those in Judea flee to the mo; Plains; r.ndTct not him who shall 
be on the roof, go down into the house, nor enter it, to carry any 
thing out of his house; and let not him who shall be in the field, turn 
back to fetch his mantle. Rut wo to the women with child, and bi 
them who give suck in those days. Fray then, that your flight 
happen not in the winter; because there shall be si ch affliction, in. 
those days, as has not beea before, from the beginning of the world 
which God created, nor shall be ever after. Had the Lord assigneJ 
it along duration, no soul could escape; but for the sake of the 
people whom he has elected, he has made its deration the shorter. 

Then if any one shall say to you, *L©! the Messiah is here,' or 
«Lo! he is yonder,' believe it not. For false Messiahs and frls? 
prophets will arise, who will perform wonders and prodigies, in cider 
to impo-e, if possible, even on the elect. Be you therefore upor> 
your guard: remember, \ have warned you of every thing*. 

But in those* days, after that affliction, the <un shall be duvkened* 

I About four mii 



c -/l XIV OF MARK. 12.3 

, the moon shall withhold her light; and the stars of heaven shall 

Ir; and the powers which aie in heaven shall be shaken. Then 

they shall see the Son of Man coming in the clouds with great-. power 

id £lory. Then he will send his messengers, and assemble his elect 

from the fog} quarters of the world, from the extremities of heaven 

and earth. , 

Learri now a similitude from the 'fig-tree. When its branches be- 
come tender, and put forth leaves, you know that the summer h 
nigh. In like manner, when you shall see these things happen, 
V. now that he is neav, even at the door. Indeed 1 say to you, thai 
thfe generation shall not pass until all these things be accomplished. 
For heaven and earth shall fail: but my words shall not fail. 

lint, of that day, or of that hour, knows none (not the heavenly 
messengers? no, not the Son*) but the Father. Be circumspect he 
vigilant, and pray; for you know not when that time will be. When 
a man intends to travel, he -leaves his household in charge to his 
servants, assigns to every one his task, and orders the porter to 
watch. Watch you therefore; for you know not when the master of 

I he house will return, (whether in the evening,! or at midnight,* o? 

(| atcockcrowing,§ or in the morning,! lest coming suddenly, he -find 
-you asleep. New, what 1 say to you, I say to all, Wasch. 

: SECTION WW. 

The Last Supper. 

51V". AFTER, two days was the feast ;,pf the passover, and of un- 

'eavened bread. And the chief priests and the Scribes were contri.v ■ 
ng how they might take Jesue by surprize, and kill him. They said, 
however, Not during the festival, for fear .of an insurrection among 
the people. 

Now being at table in -Bethany, in -the house of Simon [formerly] ;s 
leper, there came a woman who had an alabaster box of the balsam 
of spikenard, which was very costly: and she broke open the boy, 
and poured the liquor upon his head. There were some present 
whou-said with secret indignation, Why this profusion of the balsam,' 
For it could have been sold for more than three hundred denarii,, a ;[ 
which might have been given to the poor. And they murmured 
against her. But Jesus said, Let 'her alone. Why do you molest 
her? She has done me a good office. For you will have the. poor 
always amongst you, and can do them good when ever you please; 
but me you will not always have. She has done what she could. 
•She Iras "beforehand embalmed my body for the funeral. Indeed X 
say to you, in whatsoever corner of the world 1 he Glad tidings shall 
he proclaimed, what this woman has now done shall be mentioned to 
her honor. 

Then ;Judas Iscariot, one of the twelve, repaired to the chief 
priests, to betray Jesus to them. And they listened to kirn with jov, 

* Appendix No. H\\\. \Nine, afternoon* ^Twelve. 

%T&&& iythe.mQrninq;- \\Six-. ^Thirty-six dollars. 



til THE TF'.STI Mo\ . pfl. XTV 

uidpr Afterwards he sought a favorai 

bl opportunity to deliver him up. 

N'>>>. the first da) of unleavened bread, when th^ passover is aac* 
, hi* disciples mid to him, Whither shall we go to prep ■ 
your eatinjjjthe passover? i hen In- m nl twoof his disciples, saying to 
them, « to into the citj , where j on \\ ill dm i t ■ man carrying :i pitcher 
bfwaten follow him: :uk! win i.v. r he shall enter, saj to Hie master 
of the house, ' l't.<- teacher aaya, Where k the guest-chamber, in 
which I may eat the patsover with my disciples? 1 And he will show 
you a large upper room ready furnished. There prepare for us. 
Accordingly his disciples vent away, and being come into the chy« 

Found every thing as he had told then., and prepared the passover. " 

In the evening be went thither with the twelve. As rhey were a! 

tfcble eating, Jesus said, Indeed I say to yon, that one of yen who 

eats with in.', will betray me. Upon this they became very sorrow- 
ful; and asked hnn, all of them, one after another, Is it I ► He an- 
swering, said t • them, It is one of the twelve; he who dips his mor- 
se* in the dish with me. The Son of Man departs in the manner 
foretold in scripture concerning him; but wo to that man by whom 
the Son of .Man is betrayed: it had been hotter for that man never '< 
have been born. 

22. \\ bile they were at supper, Jesus took bread, and af'.er tlu 
blessing, broke it, and gave it to them, .saying, lake, eaf; this ism. 
bod}'. Then he took the pup, and having given thanks, gave it to 
them; and they drank all of it. And he said to them, This is m> 
blood, the blood of the new covenant, shed for man}-. Indeed I say 
to you, that I will drink no more of the product of the vine, until 
that day when I shall drink it new m the kingdom of God. And 
after the hymn they went to the Mount of Olives. 

And Jesus said to them, 'Mis-night ! shall prove a stumbling stone 
to \ou all; for it is written, "I will smite the Shepherd, and the sheep 
shall be dispersed. 91 Nevertheless, after 1 am raised :, gain, 1 will go 
before you to Galilee. Peter then said to him, Though they all 
should stumble, I never will. .Jesus answered him, Indeed I sa_\ to 
you, that to-day, this very night, before the cock crow twice, even 
yon will disown me thrice. IV t Peter insisted on it, addine, Although 
) should die with you, 1 will never disown you. And all the rest said 
the same. 

Then they came to a place named Gethsemane, where be said ro 
b ; s disciples, stay here w bile I pray. And he took with him Peter, 
and .lames, and John, and being seized with grief and horror, said 
to them, My soul is overwhelmed with a deadli anguish; tarry here 
and watch. And going a littie before, he threw himself on the 
ground, and prayed that, if it were possible, he might be delivered 
f om that ho, ir, and said, Abba (that is Father,) all things are possible 
to thee'; take this cup away from me; yet not what I would, but 
what thou wilt. Then he returned, and finding them asleep, said to 
Peter, Simon, do you sleep? Could you not keep awake a single 
h air' Watch and pray that vo-i be not overcome b\ temptntion: the 
s;>irt indeed is willing, but the fl «h ; s weak Again, he retired and 
prayed, using the aamt* words. When be eetiirned, he agam found 



eh. XIV OF LUKE. t£5 

ihem sleeping; for their eyes were overpowered, and they knew 
not what to answer him. A third time he came and said to them. 
Sleep on now, and take your rest: all is over: the hoar is come-? 
and the Son of Man is consigned to the hands of sinners. Arise, 
Let us be going. JLo! he who betrays me is drawing near. 

Immediately, ere he had done speaking, appeared Judas, one of 
the twelve, with a great multitude armed with swords and club?, 
who were sent by the chief priests, the scribes, and the elders, 
Now the betrayer had given them this signal: The man whom ( 
shall kiss is he; seize him, and lead him away safely. He was no 
sooner come, than accosting Jesus, he said, Rabbi, Rabbi, and kiss- 
ed him. Then they laid hands on him, and seized him. But one 
of those who were present drew his sword, and smiting the high 
priest's servant, cut oft' his ear. Then Jesus addressing them, 
said, Do you come with swords and clubs to apprehend me, like 
people in pursuit of a robber? I was daily amongst you, teaching' 
in the temple, and you did not arrest me. But hereby the scrip- 
tures are accomplished. Then they all forsook him and fled. 

Now there followed him a youth who had only a linen cloth wrap- 
ped about his body; the soldiers having laid hold of him, he left 
he cloth, and Bed from them naked, 

SECTION IX. 

The Crucifixion. 

S3. THEN they took Jesus away to the high priest, with whom 
all the chief priests, the elders, and the scribes were convened. 
And Peter followed him at a distance, as far as the court of the 
high priest's house, and sat there with the officers, warming him- 
self at the fire. 

Meanwhile the chief priests and all the Sanhedrim sought for 
evidence against Jesus, in order to condemn him to die, but fteufu] 
none: for many gave false testimony against him, but their testimo- 
nies were insufficient. Then some arose who testified falsely 
against him, saying, We heard him say, 'I will demolish this temple 
made with hands, and in three days will build another withou; 
hands.' But even here their testimony was defective. Th€ft'>the 
high priest, standing up in the midst, interrogated Jesus, saying, 
Do you answer nothing to what these men testify against you? Bu: 
he was silent, and gave no answer. Again, the high priest interro- 
gating him, said, Are you the Messiah, the Son of theJBlessed OiK-i 1 
.fesus answered, I am; nay, you shall see the Son of Man sitting at 
'.he right hand of the Almighty, and coming in the clouds of hea- 
ven. Than the high priest rent his garments, saying, What faj ■ 
ther need have we of witnesses? You have heard the blasphem\ 
What is your opinion? And they all pronounced him worthy of 
death. Then some began to spit on him; others to cover his fice 
and buffet him, saying to him, Divine who it is And the officers 
gave him blows on the cheeks. 

Now Peter being below in the court, one of the maid-servants wf 
(lie hnjh priest came thither, who s< eing Peter warming himst '-, 
11* 



THE TMTIBiONY ch. XV 

1 on him, and laid, You alto were with the Nazarene Jesus. 

lying I know him not: nor do 1 understand what 

you :u <i<. Imm diatelj he wenl bui into the portico, and the 

enck crew. The mail kid to the by-ftandero, 

i one of x 1 11 .11 . Again 1 a little after, those 

> |io were present said t<» Peter, you are certainly one of them; for 

. Mi an, your spei ch s : . pon this he affirmed, 

a he did not know the man of 

whom. The cock crew the second time: and Peter 

had 'said to him, 'Before the cock 
crow twice; you will disown me thrice.' And reflecting thereon, 

Early in the morning-, the chief priest, with the elders, the 

, and all the sanhedrim, after consulting together, bound 

carried hi I d< livered him to P:late. 

Pilate asking him, said, You ate the king of the Jews 5 He an- 

. You say right. NOW the chief priests accused him of 

many things. Again Pilate asked him, saying, Do you ans'ver 

nothing? Observe how many crimes they arraign you for. But 

3 answered no more, insomuch that Pilate was astonished. 

Now at the festival, he alv. . ! to them any one prisoner 

whom they desired. And there was one Harabbas that had been 

with his seditious associates, who in tti a had 

committed murder. And with clamor the multitude demanded of 

what he used ;o grant them. He answered them, saying, 

Shall I release to yon the king of the Jews? (For he knew that 

i env} the chief p:ics's had delivered biro up.) But the 

incited 'he multitude: to insist on the release of Barab- 

t as in preference to Jesus. Pilate again interposed, .saying, What 

then would you have me to do with him whom you call king of 

the Jew.-.? They cried, Crucify him. Pilate asked them, Why? 

VI hat evil has he done? But they cried the more vehemently, 

... Then Pilate, desirous to gratify the crowd, released 

Barafc ll and having caused Jesus lo be scourged, delivtr- 

n up to be crucified. 

And the :o:diers brought him into the hall called pretorium,* 

ig convened all the band, they arrayed him in purple, 

a id crow ned him wi h a wreath of m horns, arid saluted him, saying, 

t'the Jews! Then they struck him on the head with a 

s-eed, and spit upon him, and paid him homage on their knees. And 

had mocked him, they stripped him of the purple, and 

I in his own clothes, and took him away to be crucified. 

And they constrained one Simon, a Cyrenian, who passed by, in 

eomingfrom the country, the father of Alexander and fftufusi to 

carry the cross. And the) brought him to Golgotha, that is to say, 

'he Place of Sculls, v. here they gave him wine to drink, mingled 

with myrrh, which he would not receive. When they had nailed 

they parted his garments^ dividing by lot what 

houldtake. Now it was the third hourf when they 



or ball nj audience 



I 



c t lt xvi OF MARK. 127* 

nailed him to the cross. And the inscription, bearing the cause. 
of his death, was in these words, THE KING OF THE JEWS. 
They likewise crucified two robbers with him, one at his right 
hand, and the other at his left. And that scripture was fulfilled, 
which says, "He was ranked among malefactors." 

Meanwhile they who passed by reviled him, shaking their heads, 
and sayingj Ah! you who could demolish the temple, and rebuild it in 
thw ■ davs! save yourself, and come down from the cross! The chief 
priests likewise, with the Scribes, deriding him, said among them: 
selves, lie saved others; cannot he «ave himself? Let the Messiah, 
the King of Israel, descend now from the cross, that we may see and 
believe! Even those who were crucified with him, reproached him. 

Now from the sixth hour* until the ninth, f darkness covered all 
the land. At the ninth hour± Jesus cried aloud, saying', Eloi, Eloi, 
lafnma sabacthani! which signifies, 'My God, vny God, why hast 
thou forsaken me?' Some who were present, hearing this, said, 
Hark! he calls Elijah. One at the same time ran and dipped a 
spunge in vinegar, and having fastened it to a stick, presented it to 
him to drink, saying, 'Let alone, we shall see whether Elijah will 
come to take him ""down. And Jesus sending forth a loud cry, 
expired. 

38. Then was the veil of the temple rent in two, from top to 
bottom. And the centurion \y»ho stood opposite him, observing that 
lie expired with so loud a cry, said, Surely this man was the son of 
a god. 

There were women also looking on at a distance, amongst whom 
were Mary the Magdalene, and Mary the mother of James the young- 
er, and of Joses and Salome (these had followed him, and served 
him, when lie was m Galilee,) and several others who came with, 
him to Jerusalem, 

SECTION X. 

The Resurrection, 

WHEN it was evening (because it was the preparation^ that is 9 
ihc eve of the Sabbath, )i| Joseph of Arirnathea, an honorable senator, 
who himself also expected the Reign of God, taking courage, re- 
paired to Pilate, and begged the body of Jesus. Pilate, amazed that 
Tie was so soon dead, sent for the centurion, and asked him whether 
Jesus had been dead any time . And being informed by the centurion s 
he granted the body to Joseph; who having bought linen, and taken 
Jesus down, wrapped him in the linen, and laid him in a monument, 
hewn out of the rock, and roiled a stone to the entrance. Now 
Mary the Magdalene, and -Mary the mother of Joses, saw where he 
was laid. 

XVI. When the Sabbath was past, Mary the Magdalene, Mary 
die mother of James, and Salome, bought spices, that they might 
embalm Jesus. And early in the morning, the first day of the week.g 

■"Twelve, noon j Three, afternoon. %Three t aflernoon> 
.^Friday. \Saturday, % Sunday. 



I0N1 OP MARK. . xvr 

iIk y came to the monument about sunrise. And they 
themselves, Who will roll away the stone for us from tin- entrance of 
the monument? (for it was ven Urge.) Bui when they looked, they 
saw that tli<.: ~i.hu- had been rolled away. Then entering the monu- 
ment, they beheld a youth siuin^ on the right side, clothed in ■ 
white robe, and they were frightened. Bui he said to them, Ho nor 
frightened; you seek Jesus the Nasarene\ u '"> was crucified. Me is 
risen: he is not here: behold the place where they laid him. But go, 
say to his disciples, and to Peter, - lle is gone before you to Galilee; 

«. here you shall sec him, as he told you.' The. women then getting 

out, fled from the monument, seized with trembling and consternaj 

.ion; hut said nothing to any one, they were so terrified. 

Jesus having arisen early the first day of the week, appean 
to Mary the Magdalene, out of whom he had cast seven demon-. 
She went and informed those who had attended him, who were in 
affliction and tears. But when they heard that he was alive, and had 
>ceii seen hy her, they did not believe it. 

12. Afterwards he appeared in another form to two of them, as 

:hey travelled on foot into the country. These being returned, ac- 
quainted the other disciples, but neither did they believe them. 

At length he appeared to the eleven, as they were eating, and 
reproached them with their incredulity and obstinacy inxLisbelieving 
hose who had seen him after his resurrection. And he said to them". 
Go throughout all the world, proclaim the j^lad tidings to the whole 
ofeatioil. He who shall believe, and be immersed, shall be saved; 
but he who will not believe shall be condemned. And these miracu 
tous powers shall attend the believers. In my name they shall expel 
demons. They shall speak language-; unknown to them before. 
They shall handle serpents [with safety.] And if they drink poison, 
it shall not hurt them. They shall cure the sick by laying their hands 
upon them. 

Now, after the Lord had spoken to thorn, he was taken up into 
heaven, and sat down at the right hand of Cod. As for them, they 
went out and proclaimed the tidings every where, the Lord co-opera- 
Ung with them, and confirming their doctrine by the miracles i 
with it was accompanied. 



TESTIMONY 



™m% 



THE EVANGELIST, 

First published in Greece, A. B. 64.* 

TX-KV.'s iPBEFACE: 

I, FOR AS MUCH as many have undertaken to compose a narrative 
*>f those things which have been accomplished amongst us, as they 
who were, from the beginning, eye witnesses, and afterwards minis- 
ters of the word, delivered them to us; I have also determined, 
having exactly traced every thing from the first, to write a particular 
account to you, most excellent Theophilus-, that you may know the 
certainty of those matters wherein you have been/instructed. 

SECTION I. 

The Annunciation. 

5. IN the days of Herod, king of Judea, there was a priest named 
•Zacharias, of the course of Abijah; and his wife, named Elizabeth, 
was of the daughters of Aaron. They were both righteous before 
•God, blameless observers of all the Lord's commandments and ordi- 
nances. And they had no child, because Elizabeth was barren, and 
they were both advanced in years. 

Now when he came to officiate as priest in the order of his course,, 
it fell to him by lot, according to the custom of the priesthood, to offer 
incense in the sanctuary. And while the incense was burning, the 
whole congregation were praying without. Then there appeared to 
him a messenger of the Lord, standing on the rip/ht side of the altar of 
incense. And Zacharias was discomposed at the sight, and in great 
terror. But the messenger said to him, Fear not, Zacharias; for 
your prayer is heard, and Elizabeth your wife shall bear you a son, 
whom you shall name John.f He shall be to you matter of joy and 
transport; and many shall rejoice "because of his birth. For he shall 
be great before the Lord; he shall not drink wine, nor any fermented 
liquor; but lie shall be filled with the Holy Spirit, even from his 
mother's womb. And many of the sons of Israel he shall bring back 
to tbc Lord their God. Moreover, he shall go before them in the 
spirit and power of Elijah, to reconcile fathers to their children, and, 
by the wisdom of the righteous, to render the disobedient a people 
well disposed for the Lord. And Zacharias said to the messenger, 
^ hereby shall I know this: for I am an old man, and my wife gs smS; 

* Appendix,. M. I, iThe Lord's favor* 



130 Tin: rEBTlMOXI c/t. i 

vtnced in years? The rering, ta»d to him, I am 

Gabriel,* who attend in the presence of God, and am sent to tell 
you this joyful news. Bui know thai >ou shall be dumb, and shall 
not recover your speech antil the da) when theic things happens- 

because you have not bettered my words, which shall be fulfilled 
in due lime. 

Meantime the people waited for . sod wondered that he 

staid so long in the sanctuary H-it when he came out, he could 
no» speak to them; and they perceived that be had seen a Vision on 
the sanctuary ; For he made thesn understand by ai % ns, and remains d 
speechless. And when Ins days -<f o&cinting were expired, he 
'••e.rned home. Boon aftt r. Elizabeth his wi(V conceived, and 
lived in retirement five months, and said, The ford has done this 
for me. purposing now to deliver me from the reproach I lay 
\uuh r among men. 

Now in Ihe sixth month Clod sent Gabriel his messenger, to 
Nazareth, s city of Galilee; to a virgin betrothed to a man called 
.f' seph, of the house of David, and t'>e virgin's name was Mary. 
When the m ess e n g e r entered, he said to her, II id, favorite of 
Heaven! 'lie Lord be with you, happiest of women! Ai his ap- 
pearance and words she was perplexed, and revolved in her mind 
what this salutation could mean. And the mess* ngersaid to her, 
"Fear not, Mary, for you have found favor *ith God. And behold, 
you shall conceive and bear a son, whom you shall name J esus.j 
i T c shall be great, and shaft* be caHedthe Son of the NtgtieaT. And 
tin Lord God wll give him the (krone of David lus father. And 
he shall r. ign over the house of Jacob for ever: his deign -hall 
never end. Then •said "Mary to the me s s enger, How shall this be, 
sir.ee I have no intercourse with man? The messenger answering, 
said to her, The Holy Spirit will descend upon yotfj and " po cr 
of the Highest will overshadow yeuj therefore 'he Holy P>og <y 
shall be called 'he Son of G<>d. Aid la, 3 our oousiti Elizabeth also 
has conceived a son in her old age; and she who 16 called barren, is 
row in her sixth month; lor nothing is impossible with God. And 
Mary said, Behold the handmaid of the Lord. Be it to me accord- 
ing to your word. Then ilie messenger departed. 

39 I > hose days Mary set out and travelled < xpeditiously into 
the ill country, to a city of Judab; where having entered the house 
of Zacharias, she salu'ed Elizabeth. As soon as Elizabeth heard 
M 1 . 's salutation, the babt leaped in her wor,,b; *nd Elizabeth was 
filled w ith tht Holy Spirit, and cried with a loud voice, Vou are th-e 
most blessed of »\omen., and blessed is the fruit of your womb But 
hev have 1 deserved this honor, to be visited by the mother of my 
Lord! for know, that as soon as the sound of your salutation 
reached my ears, the babe leaped in my womb for joy. And happy 
is she who believed that the things which the Lord has promised 
hi r shall be performed. 

Then Mary said, M> soul magnifies the Lord, and my spirit re* 
joices in God my Saviour; because he h»s not disdained the los? 



#A. t OF LTJRE. 131 

cond ; tion of his handmaid, for henceforth all posterity will pro- 
nounce me happy. F-r the Almighty, whose name is venerable, 
has done wonders for me. His mercy on them who fear him,, ex- 
tends to generations of generations. He displays the strength of 
his arm, and dispels the vain imaginations of the proud. He pulls 
down potentates from their thrones, and exalts the lowly. The 
needy he loads with benefits; but ihe rich he spoils of every thing. 
He supports Israel his servant (as he promised to our fathers,) ever 
ntclinedjto me"cy towards Abraham and his race. And M.-ry, aftep 
staying with Elisabeth about three months, returned home. 

SECTION IT. 

The Nativity. 

37. WHEN the time for Elizabeth's delivery was come, she 
brought fqrth a son, and her neighbors and relations v ho hi arc! 
that the Lord had show her great .kindness, congratulated witli 
her. And on the eighth day, when they came to the child's cir- 
cumcision, they would have him called by his father's name, 
Zacharias. And his mother interposed, saying, No; bui he shall 
be called John. The) said -oher. There is none of your kindred 
of that name. They therefore asked his father by signs, how he 
would have him called. He having demanded a table-book, wrote; 
thereon, 'His name is John,' which surprised them all. And hi& 
mouth was op em d directly, and his tongue loosed. And he spoke, 
praising G d\ Now all in the neighborhood were struck with 
awe; and the fame of these things spread throughout all the hill 
country of Judea. And all who heard these things, pondering 
them in their he rts. said. What will this child prove hereafter? 
And the hand of the Lord was with him. 

Tnen Zacharias, his father, being filled with the Holy Spirit, 
prophesied saying, Ble-.st-d be the Lord the God of Israel, be= 
cause he has visited and redeemed his people; and (as anciently 
he promised by his holy Prophtts) has raised a Prince for our 
deliverance in the house of David his servant,* for our deliverance 
from our enemies, and from the hands of all who hate us- in kind- 
ness to our forefathers, and remembrance of his holy appointment;, 
the oath which he swore to our father Abraham, to grant to us. that 
being rescued out of the hands of our enemies, we might serve 
him boldly, in piety and uprightness, all the days of our life. 
And you, child, shall be called a Prophet of the Most High; rof 
you shall go before the Lord, to prepare his way, bv giving the 
knowledge of salvation to his people, in the remission of their 
sins, through the tender compassion of our God, who has caused 
a light to spring from on high to visit us. to enlighten those who 
abide in darkness and in the shades of death, to direct our feet into 
the way of peace. 

Now 'he child grew, and acquired strength of mind, and con*- 
tinned in the deserts, until the time when he made, himself feno^^ 
toJ&raeL. 



1 3£ TO B 1 ks i iNfo \ v Hi . | i 

II. About »h»l time (' .s.ir Augustus issued an edict that all the 
Inhabitants of tb< empire should be registered. (T'hi* first regis- 
ter* took effect when tyreajuar) was president of S\r'-.) When 
ill went to • registered, ever) oi <• to biaowac y Joseph also 

Vent from N«z «r. lb, a city 04 Galilee, to ■ city of" David in Jndea, 

•ailed Iftethlehem, (tnr lie was of Ibe bouse and lineage <»f b.ivid,) 
tube registered, with Man h i betrothed *if< , wh was pregnant. 

"\\ ' .It- tin v wire there, 'h« turn- came that stir should be U< livt- red. 
And she brought firth her first-boni son. and swathed ' im» and 

laid '"in in « Bianger, because there was no room for them in shs) 
bouse allotted to st ran 

8. Now there were shepherds in the fields in that country, 
Who tended their Bock b) turns through be night-watches. On 
a sudd n s messenger oi liv Lord stood by them, and a divine 
glory encompassed them with light, and they »ere frightened 
ex ce edingly. But tin messenger said to them. Fear notj for lo I 
bring v'iii good tidings, which shall prove matter at great joy ta 
ull i'm peoph j hi cause to lay is b >rn to you, in the city i f David, 

■ Saviour, who is the Lord Messiah. Aiul ly this Y'Hi shall 
know him; you shall find a babe in swaddling bands, lying in the 
the manger. Instantly the messenger was attended by a multitude 
of *he heavenly host, who praised God. saying, Glory to God in 
the highest heaven, and peace upon the earth, and good will 
among* men.' 

And when the messengers returned to heaven having left the 
shepherds, these said one to another, Let US go to B.-t'dehem, and 
eee this which has happened, whereof the Lord has informed us-. 
A"d hastening thither, hey found Mar) and Joseph with the babe 
who lay in the manger. When tney saw this, they published 
what had been imparted to them concerning this child. And all 
who heard it wondered at the things told them by the shepherds. 
Bui Mary let none of these thing's escape unobserved, weighing 
ever) circumstance within herself. And the shepherds returned; 
glorifying and praising God for all that they had heard and seen, 
agreeably to what had been declared to them. 

On the eighth day, when the child was circumcised, they called 
him Jesus, the messenger having given him that name before his 
mother conceived him. 

And when the time of their purification was expired, they 
carried him to Jerusalem, as the law ot Moses appoints, to present 
him to the Lord (as it is written in the law of God, 'Every mule, 
%t ivho is the first-born of Ins mother, is consecrated to the Lord '.•" J 
and 'o offer 'he sacrifice enjoined in the law, a pair of turtle doves, 
«r two >oung pigeons. 

Now then- was at Jerusalem a man named Simeon, a just and a 
religious man, who expected the eonsolation of braelj and the 
Hoi) Spint was open him, and had revealed to him, that he 
bhnuld not die until he had seen the Lord's Messiah. This ma* 
earn, guided by the Spirit, into the temple. Aid when <he 
— ■ 

*J^p. Mo. XIV. \In the Latin authors Qtiirinius. idpp. No. X\4 



ck. HI OF LUKE. 133 

parents brought in the child Jesus, to do for him what the law 
required, he took him into his arms, and blessed God, and said, 
Now, Lord, thou dost in peace dismiss thy servant, according to 
thy word; for my eyes have seen the Saviour, whom thou hast 

led in tire sight of all the world, a luminary to enlighten the 
..! be the glory of Israel thy people. And Joseph, and 
the mother of Jesus, heard with admiration the things spoken 
concerning him. And Simeon blessed them, and said to Mary 
his mother, This child is desiined tor the fall and the rise of many 
i.; Israel, and to serve as a mark for contradiction (yes, your own 

hall be pierced as with a javelin;) that the thoughts of many 
hearts may be disclosed. 

v ■ was also a prophetess, Anna, daughter of Phanuel, of the 
tribe ol iti an advanced age, who had lived seven years; 

with a husband, whom she married when a virgin; and being now 
a widow of about eighty-four years, departed not from the temple, 
but served God in prayer and fasting night and day; she also 
coming in at that instant, gave thanks to the Lord, and spoke 
concerning Jesus to all those in Jerusalem who expected deliver- 
ance. 

After they had performed every thing required by the law of 

3rd, they returned to Galilee, to their own city Nazareth. 
And the child grew and acquired strength of mind, being filled 
witli wisdom, and adorned with a divine gracefulness. 

SECTION III. 
The Immersion. 

41. NOW the parents of Jesus went yearly to Jerusalem at the 
feast of the passover. And when he was twelve years old, they 
having gone thither, according to the usage of the festival, and 
remained the customary time; being on their return, the child 
Jesus staid behind in Jerusalem, and neither Joseph nor his 
mother knew it. They supposing him to be in the company, went 
a day's journey, and then sought At;.? among their relations and 
acquaintance: but not finding him, they returned to Jerusalem, 
seeking him. And after three days, ihey found him in the tem- 
ple, sitting among the doctors, both hearing them, and asking 
them questions. And all who heard him were astonished; but 
they who saw him were amazed at his understanding and answers. 
And his mother said to him, Son, why have you treated us thus? 
Behold, your father and I have sought you with sorrow. He 
answered, Why did you seek me? Knew you not that I must be 
at my Father's? But they did not comprehend big answer. 

And he returned with them to Nazareth, and was subject to 
them. And his mother treasured up all these things in her 
memory. And Jesus advanced in wisdom and stature, and in 
power with God and man. 

III. Now in the fifteenth year of the reign of Tiberius, Pontius 
Pilate being procurator of Judea, Herod tetrarch* of Galilee, Philip 

*.2 Roman governor of the fourth part of a prqvhm , 

1 Q 



, in the v '■' 
An I lie went through all the c< 
» the imnv formation for the re- 

1 f the Prophet I 
• T/te ," foe 

1 . ■ very i alley fie 
t the crook < it i ' < 
' mooth, that nUJlrsh n 
■>'' G d." 

! bj Itim, Offspring of \ipos, wl 
fr< m tn< imp< i - Produc ; 

in i is of reformation; :im<1 not say within j 
ur father}' foi 1 assurt 
of lh« •-<* children to Ahrulam. And even 

:.', the root cf 111 "•• ry tn e, therefore, 

not rood fruit, is felled, and thrownin'o the fire; 
n 1 1 1 ■ s the multitude asked him, What mu-t we 

I, Lei him who I. as tvo coats impart to h:»a .v ho h: s 
r im j and let him who has victuals do the same. There came also 
he immersed, whd raid, Rabbi, what must we d< ' 
I, Exact no more t!:an what is appointed you. 

isfeed him, And what must v» e cV? He answered, 
i jure no man, either by violence, or i'a'.se accusation, and be 
ii!i \ i ur allowance, 
! i. | ople were in suspense concerning 1 John, ever) 

ithin h ; in.s: !f that he might be the Messiah, Joh i 
ill, saying, I indeed immerse in water; but one 
might i comes, whose shoe-latchet I .°m not worthy to ' 

you in the II >I\ Spirit and fire: his winnow- 
i in Ids hand, and he will thorough I) cleanse his graii ; 
! e will wheat iu'o his granary, and consume the cht.fl' i 

ii unquenchable fire. And wilh many other exhortations, he 
lings to the people. 
[ferod the tetrarch having been reproved by him, on ac- 
s his brother's wife, and for all the crimes which 
I ha I committed, added ihisto the number, that he confined 
in prison. 

• when John immersed all the people, Jesus was likewise 
and while he prayed, the heaven \v::s opened, and the 
If »1) S| rit d; <c<. nned npon him in a bodily form, like a dov 

came from heaven, which said, Thou art >t>\ beloved Son; 

'. Now .Itsus was himself about thirty years in 

, !■ fing (as was supposed-) a son of Joseph, son officii, 

that, son of Levi, S'>n of Melclii, son of Jantta, son of 

s son of Amos, son of N ah una, son of 

. son of Maath, son of Mattaihias, son of 

' . - ; '), son of Judah, sott of Joanna, son of Rcza, 



. 1/)f>. V 



ill. IV Gi LLKL. !.*."> 

son o^ Zerubbabel, son of Saiatbiel, son of- Ncp!, sou of Mc!e!, ; , 
S'»n of Add), f ; n of Cosam, son of Elmodam, son of I>, son of 
Joses, son of Eiiezer, son of Jorim, son of MaUha<, Son of Levi, 
son of Simeon, son of Jnd.-h, son of Joseph, son of Jonan, son 
of Eliakim, son oi' Meleah, son of Mainan, son of Mattatha, sen 
of Nathan, son of David, son of Jesse, son of Obed, son of liu;v. 
sun of Salmon, son of Nuhshon, son of Amminadab, son of Ran., 
son of H&zron, son of Pharez, son of Judab, son of Jacob, son 
of Isaac, son of Abraham, son of Terah, son of Nahor, son of 
Serug, son of R«u, son of Peleg, son of Eber, son of Salah, son 
of Cainan, son of Arphaxad, son of Shem, son of Noah, son of 
Lamech, son of Methuselah, son of Enoch, son of Jared, son of 
Mehalaliel, son of Cainan, son of Enos, son of Seth, son of Adam, 
sjn of God. 

IV. Now Jesus, full of the Holy Spirit, returned from the 
Jordan, and was led by the Spirit into the wilderness, where he 
continued forty days, and was tempted by the devil. Having eaten 
nothing all that time, when it was ended, he was hungry: And the 
devil said to him, If you be God's Son, command this stone to 
become bread. Jesus answered him, saying, It is written, "Man 
lives not by bread only, but by whatever God pleases." Then the 
devil having brought him to the top of a high mountain, showed 
him all the kingdoms of the earth in an instant, and said to him^ 
All this power and glory I will give you; for it is delivered to me, 
and to whomsoever! will, I give it; if, therefore, you will worship 
me, it shall all be yours, Jesus answering, said, It is written, 
- i You shall worship the Lord* your God, and shall serve him only," 
Then he brought him to Jerusalem, and placing him on the battle- 
ment of the temple, said to bim, If you be God's Son, throw 
yourself down hence; for it is written, "He -mill give his messengers 
'charge concerning you to keep you; and in their arms they shall 
'■'■uphold you, lest you dash yov.r foot against a stone." Jesus an. 
swered, It is said, "You shall not put the Lord\ your God to the 
proof." When the devil had ended all the temptation, he departed 
from him for a time. 

SECTION IV. 

The Entrance on the Ministry. 

14. THEN Jesus, by the impulse of the Spirit, returned to 
Galilee, and his renown spread throughout the whole country, 
and he taught in their synagogues with universal applause. 

Being come to Nazareth, where he had been brought up, he 
entered the synagogue, as his custom was, on the Sabbath day, 
and stood up to read. And they put into his hands the book of the 
Prophet Isaiah, and having opened the book, he found the place 
where it was written, "The Spirit of the Lord\ is upon me, inasmuch 
"as he has anointed me to publish glad tidings to the poor,- he bak 

*Jehot>ah;, \ Jehovah, iJehovah. 



136 

■ An ' 1 ' i Mm. And 

m hich 
nl ii rulfil nj but 

b( in;; 

'hey i them, You will 

doubt] urself 

■ have 

n i.ict, added he, no prophet wat ever 
veil received in I .'.- own country. I tell jrou of a truth, 
manywido* as of Elijah, when heaven was 

shut up for three years and a halt', so that there was threat (amine 

throughout all the land: yet to none of them was Elijah sent, but 

to a widow in Sarepta-I of Sidonia. There were likewise many 

in Israel in the days of Elisha the Prophet: and Naaman the 

cleansed, but nont . On hearing- tbia, the whole 

synagogue were enraged, and breaking up, drove him out of the 

and brought him to the brow of the mountain whereon their 

c ty was built, that they might throw him down headlong. But 

anng thn u ! them, went away. 

Then he came to Capernaum, a city of Galilee, and taught 

lneni on tin »shed at bis manner of 

ng; for bespoke with 

of an uncle 

■e you come 
lie Holy ' 
buked him, saying Whereupon 

the d< mon, having 
came out without barm 
and said one to another, What means ti 

power he commands the uncle: and they corr.: 

Thenceforth his fane was blazed in even corner of the country. 

When he was gone out of the 9; ntered the house 

of Simon, whose wife's mother had a violent fever, and they en- 
treated him on her behalf. Jesus near her, rebuked the 
fever, audit left her, and she instantly ar< oc and serv 

After sunset, all the}- who bad any sick, of whatever kind ( f 
disease, brought them to him; and he, layii levery 

one, cured them. Demons also came out of many, crying on' , 
You are the Messiah, the Son of God. But he rebuked tiiem, and 
would not allow them to speak, because they knew that i 
the Messiah. When it was day, he retired into a desert place,* 
and the multitude sought him out, and came to him, and urged 
him not tn leave them; but he said to them, 1 must publish the 
good tidings of the Reign of God in otl lis >, because for 

• Jehovah, jln the Old Tt 



dl, V OF LUKE. 137 

this purpose I am sent. Accordingly he made this publication in 
the synagogues of Galilee. 

V One time, as he stood by the lake of Gennezareth,* the 
multitude pressing upon him to hear the word of God, he saw two 
barks aground near the edge, but the fishermen were on shore 
cashing their nets. Having gone aboard one of them, which was 
Simon's, he desired him to put off a little from the land. Then he 
3et down, and taught the people out of the bark. 

When he had done speaking, he said to Simon, Launch out into 
deep water, and let down your nets for a draught. Simon answer- 
ed, Master, we have toiled all night, and have caught nothing; 
nevertheless, at your word, I will let down the net. Having 
done this, they inclosed such a multitude of fishes, that the net 
began to break. And they beckoned to their companions in the 
other bark to come and help them. And they came and loaded 
both the barks, so that they were near sinking. When Simon 
Peter saw this, he threw himself at Jesus' knees, crying, Depart 
from me, Lord, for I am a sinful man. For the draught of fishes 
which they had taken had filled him and all his companions with 
terror, particularly James and John, sons of Zebedee, who were 
Simon's partners. And Jesus said to Simon, Fear not, henceforth 
you shall catch men. And having brought their barks to land, 
they forsook all and followed him. 

12. When he was in one of the neighboring cities, a man cover- 
ed with leprosy, happening to see him, threw himself on his face, 
and besought him, saying, Master, if you will, you can cleanse 
Ti.e. Jesus stretching out his hand, and touching him, said, I will; 
be you cleansed. That instant his leprosy departed from him. 
And he commanded him to tell nobody. But go, [said he,] show 
yourself to the priest, and present the offering appointed by 
Moses, for notifying to the people that you are cleansed. Yet so 
much the more was Jesus every where talked of, that vast multi- 
tudes flocked to hear him, and to be cured by him of their maladies. 
And he withdrew into solitary places, and prayed. 

One day, as he was teaching, and Pharisees, and doctors of law, 
who had come from Jerusalem, and from every town of Galilee 
and Judea, were sitting by; the power of the Lord was exerted 
in the cure of the sick. And behold some men carrying on a bed 
a man afflicted with a palsy, endeavored to bring him in, and place 
him before Jesus; but finding it impracticable by reason of the 
crowd, they got upon the roof, and let him down through the 
tiling, with the little bed in tlie midst before him. Jesus perceiv- 
ing their faith, said to him, Man, your sins are forgiven you. On 
which the Scribes and the Pharisees reasoned thus, 'Who is this 
that speaks blasphemies? Can any one forgive sins except God?' 
.lesus knowing their thoughts, addressed himself to them, and 
said, What are you reasoning in your hearts? Which is easier, 
to say, 'Your sins are forgiven you;' or to say [with effect] 'Arise 
and walk?' But, that you may know that the Son of Man has 

■/'? the Old Testament, Chinnereth. 
12* 



138 mi 

power on < 

j>)--M and 
ncrediblt- thing' 

Aft- 

i 

. John, and 
\\ ould you 

old mantle I 

-, the old and new v hi never suil each 
ne i. to old leatht r : 

e will be spilled, and 
llii' if new 

a man, after drinking 
'The old i 
VI. On the 8ab 

•o do? J< - is replv ing, s- 
what D.ivid and I n trie 

he entered the m: n-vion of G 1 eat the h 

■ of this br ,'. nils; tho' ij 

cannot be eaten laufullj 
Son of Man is m 

I ! p went into the 

' hand 
; o sc e 
Id In 

But he ki i 
whose 

Then Jesus said to them, 1 svoidd a 
; i\s till to do on the & - or to 

m ail, hi- - 

i 



■ 

i 



ch. vi or una;. 139 

sound like the other. But thpy were filled with madness, and 
consulted tog-ether vvhi-.t they should do to Jesus. 

SECTION V. 
The Nomination of Apostles. 

IN those days Jesus retired to a mountain to pray, and spent 
the whole mght in &\\ oratory .* When it was O.^y, tie called to 
him his disciples; and of ih-m In* chose twelve, whom he named 
Apostles. Simon, whom he also named Peter, and Andrew his 
•, James and John, Philip and Bartholomew, Matthew and 
is, James son of Afpheus, and Simon called the Zealous, 
Judas brother of Jnr.es. and Judas Iscariot, who proved a traitor. 

Afterward, Je sus coming- down whh them, stopped in a plain, 
whither a company of his disciples, with a vast multitude from all 
parts of Judea, Jerusalem, and the maritime country of Tyre and 
Sidon, were come to hear him, and to be healed of their diseases. 
Those also who were infested with unclean spirits, came and were 
cured. And nvt-vy one strove to touch him, because a virtue came 
from him, which healed them all. 

20. Then lifting his eyes on his disciples, he said, Happy you 
poor, for the kingdom of God is yours! Happy you that hunger 
now, for you shall be satishedl Happy you that weep now, for you 
shall laugh! Happy shall you be when men shall hate ycu, and 
separate you from their society; yes, reproach and defame you, 
on account of the Son of Man! Rejoice on that day, and triumph., 
knowing that your reward in heaven is great! for thus did their 
fathers treat the Prophets. But wo to you rich; for you have re- 
ceived your comforts! Wo to you that are full; for you shall hunger! 
Wo to you who laugh now, for you shall mourn and weep! Wo 
to you, when men shall speak well of you; for so did their fathers 
of i i:e false prophets. 

But I charge you, my hearers, love 3 - our enemies, do good to 
them who hate you, bless them who curse you, and pray for them 
who traduce you. To him who smites you on one cheek, present 
the other; and from him who takes your mantle, withhold not your 
coat. Give to every one who asks you; and from him who takes 
away your goods, do not demand them back. And as you would 
that' men should do to you, do ycu likewise to them. For if you 
love those [only] who love you, what thanks are you entitled" to, 
since even sinners love these who love them? And if you do good 
to those [only] who do good to you, what thanks are you entitled 
to, since even sinners do the same? And if you lend to those 
[only] from whom you hope to receive, what thanks are you en- 
titled to, since even sinners lend to sinners, that they may receive 
as much in return? But love your enemies, do good and lend, 
nowise despairing; and your reward shall be great; and you shall 
be sons of the Most High; for he is kind to the ungrateful and 
malignant. Be therefore merciful, as your Father is merciful, 



Jppendix, No. XVI1T. 



I 10 rill, TESTIS* eh. VII 

Judge not, and you [hall not be judged; condemn not, and you 
shall not be condemned; release, and you shall be released; give, 

and v mi shall get ( (I and shaken, and heaped, 

shall be poured into your lap; for with the measure wherewith you 
others, j ou yourselvea *h ill receive. 

He used also this comparison: Can the blind guide the blind? 
will not boih f.ll into ad ' • disciple is not above his 

teacheri but ever) finis ill be as his teacher. And 

a !,\ (1) you obs rvc tii<- mote in your brother's eye; but perceive 
not the thorn" in yni\- ov Or lu>w can you say to your 

Brother, let me take out the mote which is in yon 
msidcring that ther« is a thorn in your own eye' Hypocril •, 
kc the thorn out ol \ our own eye: then you will see to 
out the mote which is in your brother's eye. That is not a good 
tree whin!) yields bad t'rui ; nor is that a bad tree which )ieldsgood 
fruit. For every tree i? known by its own fruit. Tigs are not 
gathered off thorns; nor grapes oft* a bramble-bush. The good 
man, out of the good treasure of his heart, brings that which 1-- 
good: the bad man, out of tin bad treasure of h's hear f , brings 
that which is bad; for it is out of the fulness of his he 
mouth speaks. 

Dut why do you, in addressing me, cry, Master, Master, am: 
obey not what 1 command' Whoever comes to me, and hears my 
precept=, and practises them, I will show you whom he resembles: 
lie resembles a man who built a house, and digging deep, laid the 
foundation upon the rock: and when an inundation came, the 
torrent broke upon that house, but could no* shake it; for it was 
founded upon the rock. But he who hears, and does not practise. 
nbleS a man • ut laying a foundation, built a house 

upon the earth; which, when the torrent broke against it, fell, 
and became a great pile of rums.-j 

VII. When he had finished his discourse in the audience of the 
people, he entered Capernaum. And a centurioo's servant, who 
was dear to his maste 1 .', was sick, and in danger of dying. And 
the centu'ion hiving hea.-d concerning Jesus, sent to him Jewish 
el lers, to entreat him to come and save his servant. When they 
came to Jesus, they earnestly besought him, saying. He is worthy 
of this favor; for he loves our nation; and it was he who built our 
synagogue Then Jesus went with them; and when he was not 
far from the house, the centurion sent friends to him to say, 
Master, trouble not yourself; for I have not deserved that you 
should come under my roof; wherefore neither thought I myself 
fit to come into your presence: say but the word, and my servant ! 
will be healed. For even I, who am under the authority of others, 
having soldiers under me. say to one, •Go,' and he goes; to 
another, 'Come,' and he comos; and to my servant, *Do this,' 
and he does it. Jesus hearing these things, admired him, and 
turning, said to the multitude which followed, I assure you I have- 
not found so great faith, even in Israel. And they who had been 



•Appendix, No. XIX. -\App. No. XX. 



ill. VII 0F LUKE. 

sent having returned to the house, found the servant well who 

had been sick. 

The day following", he went into a city called Nain, accompanied 
by his disci pies and a great crowd. As he approached the gate of 
the city, the people were carrying out a dead man, the only son 
of his mother, who was a widow- and many of the citizens were 
willi her. When the Lord saw her, he had pity upon her, and 
said to her, Weep not. Then he advanced, and touched the bier 
(the bearers stopping) and said, Young" man, arise, I command 
you. Then he who had been dead, sat up, and begun to speaK, 
and Jesus delivered him to his mother. And all present were 
struck with awe, and glorified God, saying, A great Prophet has 
arisen among us; and, God has visited his people. And this report 
concerning him spread throughout Judea and all the neighboring' 
country. 

Now John's disciples having informed their master cf all these 
things, he called two of them, whom he sent to Jesus to ask him , 
Are you He who comes, or must we expect another? Being come 
to him, they said, John the Immerser has sent us to ask you, Are 
you He who comes, or must we expect another? At that very 
time Jesus was delivering many from diseases and maladies, and 
evil spirits, and giving sight to many who were blind. And he re- 
turned this answer, Go, and report to John what you have seen 
and heard: the blind are made to see, the lame to walk, the deaf 
to hear; the leprous are cleansed, the dead are raised, glad tidings 
is brought to the poor. And happy is he to whom I shall not 
prove a stumbling block. 

24. When John's messengers were departed, Jesus said to the 
multitude concerning John, What went \ ou out into the wilderness 
to behold? a reed shaken by the wind? But what went you out to 
see? a man effeminately dressed? It is in royal palaces [not in 
deserts] that 'hey who wear splendid apparel, and live in luxury., 
are found. What then did you go to see? a prophet? Yes, I tell 
you, and something superior to a prophet. For th ; s is he, con- 
cerning whom it is written, ''Behold I send my messenger before 
you, "who shall prepare your xvay." For I declare to you, among 
those who a?e born of women, there is not a greater prophet than 
.John the Immerse! - ; yet the least in the Reign of God shall he 
greater than he. All the people, even the publicans, who heard 
John, have, by receiving immersion from him, honored God; 
whereas the Pharisees and the lawyers, in not being immersed by 
him, have rejected the counsel of God will) regard to themselves. 

To what shall I compare the men of this generation? Whom are 
they like? They are like children in the marketplace, of whom 
their companions complain and say, 'We have played to you upon 
'the pipe, but you have not danced; we have sung mournful songs 
'to you, but j ou have not wept.' For John the Immerser is come 
abstaining from bread and wine, and you say, 'lie has a demon.* 
The Son cf Man is come using both, and you ray, 'He is a lover 
'of banquets and "wine, an associate of publicans and sinners,* 
But wisdom is justified by all her children, 



i -ii i l- n ck % vin 

BECTION VI, 

N // Miracles and ImtrU lion*. 

NOy .tli him: and he 

w.'ut into t And 

n the c'.'v who M 
house of the Pharisee, broi 
inding behind a'. hi i feet w 
and wipi d them with the hairs ol I. r h< a I, at '. 

Dinted them with the balsam. 'io bad in- 

i ..is, c ;»i.l within hi'.is. If, 'it' this man 

be would have known wi. 

F whbt character; for she is a sinner.' Then J su 
to him, t; imon, I hue something t;> sv. to you. He answi 
, I.' ibbi. A certain creditor h id two debtors; one owe 
urii,* tiie other fifty .j Kut not having where wi 
e freely forgave them both. Say then, which of them will 
love him moat? Simon answered, I suppose he to whom he forgave 
most. Jesus replied, You have judged rightly. Then turning 
to the woman, he said lo Simon, You see ..n: when I 

cam-j into your house, you gave me no water for my feet, but she 
has washed my feel with tears, and wiped them with the hairs cvf 
her head. You gave me no kiss; but she, since she entered, has 
not ceased kissing my feet. You did not anoint my head with oil. 
has anointed my feet with balsam. Wherefore, I tell you, 
her sins, which are many, are forgiven; therefore her love is 
great. But he to whom little is forgiven, has little love. Then 
be said to her, Your sins are forgiven. Those who were at table 
with him said within themselves, 'Who is this that even forgives 
But he said to the woman, Your faith has saved you, go in 
peace. 

YIH Afterwards he travelled th oup-h ci'its and villages, pro- 
claiming the joyful tidings of the Reign of God, being attended 
by the twelve, and by certain women who had been delivered 
from evil spirits and distempers. Miry called Magdalene, out of 
whom went seven demons, Joanna wife of Chuza, Herod's stew- 
ard, Susanna, and several others who assisted him with their 
property. 

Now when a great multitude was assembled, and the people 
were flocking to him out of the cities, he spoke by a parable. 
The Bower went out to sov his grain: and in sowing, part fell by 
the way -side, and was crushed under foot, or picked up by the 
birds; part fell upon a rock, and when it was sprung up, withered 
sway for want of moisture; part also fell among thorns, and the 
thorns grew up and choked it; and part fell into good soil, and 
sprung up, and yielded increase a hundred fold. Having said this, 
ied, He that has ears to hear, let him hear. 



dollars, forty cents. -\Six dollars, tioenty-four cents, 



Ch. VIII OF LUKE. 14^ 

And his disciples asked him, saying, What means this parable? 
He answered, It is your privilege to know the secrets of the Reign 
of God, which to others are couched in parables; that, though 
they look, they may not perceive; though they hear, they may net 

understand- 

Now this is the meaning of the parable. The seed is the word 
of God. By the way-side are meant those hearers out of whose 
hearts the devil coming lakes away the word, lest they should 
believe and be saved. By the rock are meant those who, when 
they hear, receive the word wi h joy, yet not having it rooted in 
them, are but temporary believers; for in the time of trial they 
fall off. By the ground encumbered with thorns, are meant those 
hearers who are entangled in the business, and pursuits, and 
pleasures of life, which stifle the word, so that it brings no fruit 
to maturity. But by the good soil are meant those, who, having 
heard (he word, retain it in a good and honest heart, and perse- 
vere in bringing forth fruit. 

A lamp is never lighted to be covered with a vessel, or put 
under a bed, but to be set on a stand, that they who enter may 
see the fight. For there is no secret which shall not be discover- 
ed; nor any thing concealed which shall not be known and become 
public. Take heed, therefore, how you hear; for to him who 
has, more shall be given; but from him who has not, shall be taken 
even that which he seems to have. 

19. Then his mother and brothers came to speak with him, but 
could not get near him for the crowd. And. it was told him by 
some persons, Your mother and ycur brothers are without, de- 
siring to see 3 ou. But he answering, said to them, My mother 
and my brothers are those who hear the word of God, and obey & 

One day Jesus having gone into a bark with bis dLciples, said 
to them, Let us cross the lake. Accordingly they set sail. But 
while they sailed, he fell asleep, and there blew such a storm upon 
the lake as filled the bark with water, and endangered their lives. 
And they came to him, and awakened him, saying, Master, Master, 
we perish! Then he arose and rebuked the wind, and the raging 
of the water: and they ceased, and there was a calm. And Jesus 
said to them, Where is your faith? But they said one to another 
with fear and admiration, Who is this that commands even the 
winds and the water, and they obey him? And they arrived at 
Jie country of the Gadarenes which is opposite to Galilee. 

Being come ashore, a man of the city met him who had been 
long possessed by demons, and who wore no clothes, and had no 
habitation but the sepulchres. When he saw Jesus, he roared 
ou f , and threw himself at his feet ? crying, What have you to do 
with me, Jesus, Son of the Most High God? I beseech you, do 
not torment me. (For he had ordered the unclean spirit to come 
out of the man; for it had frequently seized him, insomuch that, 
when he was chained and fettered, he broke his bonds, and was 
driven by the fiend into the desert.) Then Jesus asked him, 
saying, What is your name? He answered, Legion, because many 
demons had entered into him, And they entreated him that he 



ill VIII 

WOtlM DOt I : u< m tO | 

WU a - h- rd Ol :, that 

nd he pei 
mitted th< m. T' e:> the de i 

into the swine; ai to tl><- 

!, ami 

tunts flocked out t,> 

tting at the ; 

manner the dern of the 

country of led him to ' >r they 

ordingly he 
ai.d r. bom the demons were 

attend him. But Jesu d him, 

, Return home what great things God has done 

for you. Then ed and published through all the 

what ; i I done for him. Je~u~, at his ret urn j 

loomed by the crowd, w;»e> were ali v. aili.ig (or h;ni 

•11 Meantime carue a i;i;ui mimed Jain-:?, a ruler of the 
goguei who, throwing himself at the leer ol' Jesus, bes 
hiui to come into bib house: for he had a:i only daughter, about 
years old, who was dying, 
Jesus went along, the people crowded him; and a woman, 
who had been tu > afflicted witli an issue of blood, and 

had consumed all her living upon physicians, none of whom could 
cure her, coming behind touched the tuft of his mantle; upon 
which her isso B d. Theu Jesus said, \\ ho touched 

me? When eery body denied, P» ter, ami those with him, 
answered, Master, the multitude throng ami press you, and do 
you say, 'Who touched me? J Jesus replied, Somebody hastouch- 
ed me; for 1 am sensible that my powei was just row exerted. 
Then the woman perceiving- that she was discovered, c^me trem- 
bling, and having thrown herself pro^t ate, declared to him, before 
all the people, why she had touched aim, and how she had been 
immediately healed: and he said to her, Daughter, take courage, 
your faith has cured ;• ou; go in peace. 

While he was yet speaking, one came from the house of the 
director of the synagogue, who said, Your daughter is dead; 
trouble not the Teacher. Jesus hearing this, said to Jairus, Fear 
not; only believe, and she s-ail be well. Being come to the house, 
he allowed nobody to enter with him, except Peter and John and 
James, and the maiden's father and mother. And all wept, and 
lamented her. But he said, Weep not; she is not dead, but asleep. 
And they derided him, knowing that she was dead. But he, having 
'hem all retire, took her by the hand, and called, saying, 
Maiden, arise. And her spirit returned, and she arose immediately, 
3nd he commanded to give her food. And her parents were 
astonished, but he charged thtm not to mention to any body what 
had happcr 



£./>. IX t» LUKE. 145 

IX. Jesus having 1 convened the twelve, gave them power and 
authority over all the demons, and to cure diseases, and commissioned 
them to proclaim the Reign of God, and to heal the sick. And he 
said to them, Provide nothing- for your journey ; nor staves, nor bag-, 
nor bread, nor silver,, nor two coats a-piece; and continue in what- 
ever house you are received into, until you leave the place. And 
wheresoever they will not receive you, shake even the dust off your 
feef as a protestation against them. They accordingly departed, and 
travelled through the villages, publishing the good tidin,. s, and per- 
forming cures every where. 

Now ! lerod the tetrarch having heard of all that Jesus had done, 
was perplexed, because some safd, John is risen from the dead; 
seme Elijah has appeared; and others, One of the ancient Prophets 
is risen again, And Herod said, John I beheaded; but who is this of 
whom I hear such things? tnd he was desirous to see him. 

Now the Apostles being returned, reported to Jesus all that they 
had done: and he, taking them with h : m, ret red pi vately to a desert 
belonging to the city of Bethsaida. W hen the multitude knew it, 
they followed him; and he receiving them, spoke to them concerning 
the Reign of God, and healed those who had need of healing; 

12. When the day began to decline, the twelve accosting him, 
said, Dismiss the people, that they may ao to the nearest towns and 
villages, and provide themselves in lodging and food; for we are hem 
in a desert He answered, Supply them yourselves with food. They 
replied, A e have only five loaves and two fishes; - nless we >;o i,dt 
buy victuals for all this people. For they were about five thousand 
men. Then he said to his disciples, Make then. 1'e down m partes^ 
fifty in a party. And they did so, making them all lie down. ' n 
he tO' k the five loaves and the t ■ o fishes; and looking "p to hetsvc n, 
he blessed and broke them, and gave them to his disc pies to set 
before the multitude. When all had eat, and were satisfied, they 
•took up twelve baskets full of fragments. 

SECTION VII. 
The Transfiguration. 

AFTERWARDS, Jesus, having withdrawn from the multitude" 
to pray apart with his disciples, asked them, saying, Who do 
people say that I am? They answered, John the Immerser; others 
9ay, Elijah; and others, that one of the ancient Prophets is r sen 
$gain- He said to them, But who do you say that I am? P-.ter 
ans'-. ered, The Messiah of God. Then having strictly charged them* 
he prohibited them from telling this te any body, add n;, The Son 
of Man must suffer many things, and be rejected by the eldersj 
and chief priests, and scribes, and be kdled, and rise aga\n the third 
day 

Then he said to all the people, If any man will come under my 
guidance, let him renounce himself, and take his cross daily, and 
follow me. For whosoever would save his life, shall lose it; and 
whosoever will lose his life for my sake, shall save it, Wfeat will ft 

H 



ifa THE TESTIMONY all. IX 

profit a man to gain the whole worU, with the forfeit or ruin • f him- 
self Pot whosoever shall be ashamed <>f dm and of mj words, of 

him the S ni of Man will I> i-.li.inud, w Inn he shall eome in his o\\Ti 

glory, an<l m thai of the Pather, ;ui 1 of the hoi) messenger*. J 
eertify you, that there are souk- standing here, who shall not astc. 
death until they tee the Reign of tod. 
About e.glit day a after that dtscosrse, he took with him Peter ami 

John, and JsJBJ s, ami went up on B mountain to pray. \\ bile he 

praj ed, the appearance of ins countenance was changed, and his 
aaimenl contracted ■ dazzling wbiteneeSi And behold two men of a 
glorioua aspect, atosea and Elijah, conversed ith-bhn, and spoke 

of the departure which he was to accomplish at Jerusalem. Now 
I'ctcr, and those that were with him, w. re overpowered with sleep? 
but when they awoke, they saw his glory, and the two men who 

stood with linn. As thest were removing from Jesus, Peter said to 

him, not knowing what be said, Master, it is good for us to stay bete: 
let us, 1I1 -n, make three booth-.,* one for yon, one for Moses, and one 
fbff Elijah. While be was speaking, a Cloud came and coven d 
them; and the disciples feared when those men entered the cloud. 
fpt > n tlic cloud a voice came, winch said, ' his is in beloved Son. 
Hear him. Wh:le the voice was uttered* Jes s was found alone. 
And ties they kept secret, telling noboch, in those days, any thing 
of nlrat they hud Been. 

28. The next day, when chey were come down from the mountain, 
I peat multitude met him. And one of the crowd cried out, sa\ ing, 
Rabbi, I beseech you, tike pity on my son; for he is my only c. ild. 
And o a spirit seizes him, making him instantly cry out, and f.«l! into 
convulsion*, bo bai he foams; andafh r he is much braised, hardly 

i him. And I beanoght your disciples to expel tb< di 
bu' ' hey were notable. Then Jesus answering, said, 0*ncrediilntis 
and perverse generation? how long shall I be with you, and suffer 
you? Bring your son hither. A 'd ash was Coming, the demon 
dashed hi n down in convulsions. And Jesus rebuked fb« unclean 
sp'rit, and leaving cured the child, delivered him to his father* 
And they were all amazed at the great power of God 

YV uleall were admring every thing which Jesus did, he said to 
his disciples, Mark diligently these WF'1- The Son oi M<,nist© 
be delivered into the hands of men ' But t .e\ understood c fc 
this language; it was veiled to them, that thy might not apprehend 
it; and they were afraid to ask him concerning- it. 

And there arose a deba e among rh-m which of them should be 
the greates*. But Jesus, who perceived 'he thought of their heart, 
took a child, md placing him near himself, said to them, "Whosoever 
shall receive this child for my sake receives me; and whosoever 
shall receive me, receives him who sent me: for be who is least 
amongst.you all shall he greatest. 

Then John said, Master, we saw one expelling demons ra y«»up 
name, and we forbade him, because he consorts nol With us. Jr sus 
answered, Forbid not such, for whoever is cot against us > is for S3«- 

tffefe 



Ch. X OF LUKE. 147 

Now as the time of his removal approached, he set resolutely 
for Jerusalem, and sent messengers before, who went into a village 
of the Samaritans to make preparation for him. But they would 
not admit him, because they perceived lie was going to Jerusalem. 
His disciples, Jamefi and John, observing this, said, Master, shall 
we call down lire from heaven to consume 'hem, as Elijah did'" 
Bnt he turned and rebuked thvm, saying, You know not of what 
spirit ) on are; for the Son of Man is come, not to destroy men but tu 
save them. Then they went to another village. 

As they were on the way, one said to him, Master, I will follow 
you whithersoever you go. Jesus answered, The foxes have 
caverns, and the birds of the air have places of shelter, but the 
Son of Man has not where to repose his head. 

He said to another, Follow me. He answered, Sir, permit mr; 
first to go and bury my father. Jesus replied, Let the dead bury 
their dead, but go you and publish the Reign of God. 

Another likewise said, I will follow you, sir, but first permit rae 
to take leave of my family. Jesus answered, No man who, having 
put his hand to the plough, looks behind him, is fit for the kingdom 
of God. 

X. Afterwards the Lord appointed seventy others also, and sen* 
them two and two before him, info every city and place whither he 
intended to go. And he said to thera, The harvest is plentiful, 
but the reapers are few: pray therefore, the Lord of the harvest 3 
that he would send laborers to reap it. Go then; behold 1 send yoa. 
forth as lambs amongst wolves. Carry no purse, nor bag, nor shoes, 
and salute no person by the way. Whatever house you enter, say^ 
first, 'Peace be to this house.' And if a son oi\peaC£Jje there, you; 
peace shall rest upon him; if not, it shall return upon yourselves 
But remain in the same house, eating and drinking such things as \': 
affords; for the workman is worthy of his wages: go not from house 
to house. And whatever city you enter, if they receive you, ea': 
such things as are set before you; cure the sick, and say to them, 
*The Reign of God comes upon you.' But whatever city you enter, 
if they do not receive you, go out into the streets, and say, 'The 
'very dirt of your s'reets, which cleaves to us, we wipe off against 
*>ou; know, however, that the Reign of God comes upon you.* 
I assure you, that the condition of Sodom shall be move tolerable 
on that day, than the condition of that city 

13. Wo to thee Chorazin! wo to thee Bethsaida! for if the mira- 
cles which have been performed in you, had been performed in 
Tyre and Sidon, they had reformed long ago, sitting in sackcloti? 
and ashes. Wherefore the condition of Tyre and Sidon shall be 
more tolerable in the judgment than yours. And thou Capernaum., 
which hast been exalted to heaven, shall be thrown down to hades.* 
He that hears you, hears me; and he that rejects you, rejects me; 
and he that rejects me, rejects him who sent me. 

And the seventy returned with joy, saying, Master, even the 
demons are subject to us, through your namei He said to thro, I 

*A£l>ev.di?. M>. XJtf> 



I 

; Satan fall T.o, I empower yon u> 

tn .il i»n serpent and all 'in- might of ilie enemi , 

■nd no -.<mi. Neverth< i not in (hit, that 

rolli (I in I) 

1 « lore 'in e, i> 1* ithi i suse having 

hidden thei ' the learned, tl •• paled 

them to babes. ^ «, : My 

iO'tiC 

• except th 
and he to whom rhen turning, b< 

apart to hit disciples, S irhichaeewh* \< 

(' r I sssun yi-::. thai many prophe*s and kings have wishi d to •.< c 
the li g* winch you see, nut li ive not seen them, and to hear the 
things which you hear, but have not heard them. 

Then a i.i I up, and said, trying hm, Rtbbi, what mu-;t 

obtain eternal life? Jesus said to him, What does th< 
prescribe? What do you read I here? He snswein d *• Y«u */<<i'l !o- -c 
"the L.rd' i our God -with till your heart, and teith all Hum- tout and 
"with all your strength, and -with all your mind, and yow ?; 
■ " Jesus replied, You have answered righ'. I) 
a:ut you shall hvc. 

29. Dut li?, desirous to appear blameless, said to Jesus Who 
is my neighbor? Jesus said in return, A man of Jerusalem, 
travelling to Jericho, fell among robbers, who having stripped 
and wounded him, went away, If-av'mg him half dead. A priest 
accidentally going that way, and seeing bim, passed by on the 
far her *idc. Likewise a Leriteon the road, when be came near 
the place and saw hint, passed by on the farther side. Bui a cer- 
tain Samaritan, as he journeyed, came where he was, and when 
he saw him, he had compassion, and went up to him, and having 
poured wine and oil into his wounds, he bound them up. Then 
lie st t him on his own lu ast, brought him to an inn, and look ere 
of him. On the morrow, when he was going away, he to 
two denarii.-)- and giving to the host, said, 'lake care of this mar, 
and whatever you spend more, when I return I will repay you.' 
Now which of these three, think y oil, was neighbor to him who 
fell among the robber-!' The lawyer aoswered, He who ttick 
pity upon him. Then said Jesus, (io you, and do in like manner. 

And as he travelled, he v.ent into a villagf | where a Woman 

I Ma .. entertained him at her house; She had a 

< . >. who sat at •!.! feet ol J< ms, listening to bis discourse: 

but Martini, who was much cumber* d abi ul serving, ca ne to hitn 

i not care that my sister leaves me to serve 

Bid her, then :..: >, assist me Jesus a sw< ring, Baid to 

her, Martha, Martha, . and trouble yourself abotft 

man) has chosen 

ch slr..l! not be taken from her. 

. Bethanv, 



CJL I^T OF LUKE* 149 

SECTION VIII. 

The Character of the Pharisees. 

XI. IT happened that Jesus was praying in a certain place; an<3 
when he had done, one of his disciples said to him. Master, teach ua 
to pray, as John also taught bis disciples. He answered, When 
you prav, say, — Our Father, -who art in heaven, thy name be hal- 
lowed; thy Reign come; thy -will be done upon the earth, as it is in 
heaven: give us each day our daily bread; and forgive us our sins, 
for even we forgive all who offend us; and abandon us not to 
temptation, hut preserve us from evil. 

Moreover, he said to them, Should one of you have a friend, and 
go to him at midnight, and say, 'Friend, lend me three loaves; for a 
^friend of mine is come off his road to see me, and I have no'hing to 
'set before him;' and he from within should answer, 'Do not disturb) 
*me; the door is now locked; I and my children are in bed; 1 cannot 
'rise to give ) ou:' I tell you, if the other continue knocking, though 
he will not rise and supply him, because he is his friend; he wilt, 
because of his importunity, get up, and give him as many as he 
wants. I likewise tell you, Ask, and you shall obtain; seek, and 
you shall find; knock, and the door shall be opened to you: frr 
whosoever asks, obtains; whosoever seeks, finds; and to every one 
who knocks, the door is opened. What father amongst you would 
give his son a stone, when he asks bread.; or when he asks a fish, 
would, ins-eadof a fish, give him a serpent; or when he asks an 
egg, would give him a scorpion? If you, therefore, bad as you are, 
can give good things to your children; how much more will your 
Father give from heaven the Holy Spirit to them that ask him? 

14. One time be was expelling a demon which caused dumbness, 
and when the demon was gone out, the dumb spoke, and the people 
wondered. Some, iiowever, said, He expels demons by Beelzebub 
the prince of the demons. Others, to try him, asked of him a sigp 
in the sky. But he knowing their thoughts, said to them, By inteh» 
tine broils any kingdom may be desolated, one family falling after 
another. New, if there be intestine broils in the kingdom of Satan, 
how can that kingdom subsist? for you say that I expel demons by 
Beelzebub Moreover, if I by Beelzebub expel demons, by wbott) 
•do your sons expel them? Wherefore they shall be your judges. 
But if I by the finger of God expeJ demons, the Reign of God hsfc 
overtaken you. When the strong one armed guards his palace, h^s 
effects are secure. But, if he who is stronger, shall attack and 
overcome him, he will strip him of his armor on which he relied s - 
and dispose of his spoils. He who is not for me, is against me;* 
.and he who gathers not with me, sr.attei'S. 

The unclean spirit, when he is gone out of a man, wanders ov-r 
parched deserts, in search of a resting place. But not finding ar w 
he says, 'I will return to my house whence 1 came/ Being come, he 
finds it swept and furnished. Whereupon he goes, and brings seven 
other spirits more wicked than himself; and feasting entered, they 
dwell there* and the last state of that man becomes worse than t%»g? 
fet..- 

13* 



150 1 HB TI.MIMONY ck. XI 

A\ Hi he was nayii x these x 1 1 ngs, ■ w< man railing her voice, 
lo I. Hi) iroin :.m ii he crowd, Happy tlu womb which bote 
you, and ti »• hn .is i which suck ed you. 8a\, rather, re plied be, 
i! py ihey who hear the word ol God and ob j 

Tins is an evil 

I I be given 

ti:< in m Jonah was a sign 

to ;li- . m ihall tl i Man De to his generation, 

•i m nf the south* country will ari*4 m the judgment against 

F this generation, and < r> to be condemned) be* 

i to bear .h< \\ ise 

. i, here ii something greater than 

on. Th men oi Ninei h will stand up in the judgment 

tuse it to be condemned; because they 

reformed u en warned bj Jonah; and behold here is something 

• r th ai Jonah. 

\ lamp is lighted, net tribe concealed, or put under a corn- 

m asure, but on a 8ta • who enter may have light. The 

t ibe body is tlu -, therefore, your eye is sound, 

the whole fa at when youreyi isdistemperedt 

- i» is in dullness. Take heed, then, lesi the light which is 

.ii \ in ie darkness. [I your win. I body, t eeefore, be enlighten- 

iving no pari dark the whole will be. so enlightened, ao when 

htayou by its flame. 

was speaking, a Pharisee asked him to dine with 
him. And he went and placed himselfat talde. Hut the PL 

. i prised to observe t hut lie used no washing before dinner. 

I th Lord said to him, Avforyou Pharisees, you clear.se the 

a i<\ youi cups and dishes, while you yonrselves are inward* 

of rapacity and nv.evoh-r.ee. * nthinking men! did not he 

v ho made the outside, make the inside also? Only give in alms 

ii .i v i.u htti >-, and ad things shall be clean to \ou. 

Wo to you, Phi of mint and rue, 

and every kind o» b rb, and negli ct j istice and the love of God. 

I h( se things ] ou ought to ... t J, and not to have omit'.cd 

Wo to von, Scribes cud Phai isee*, hvpocrilea, because you are like 
concealed graves, ov< r which penple walk-without knowing-it. 

ii re une of the lawyers interposing, sun!, Ry speaking thus, 
Rabbi, you reproach ws also. He answered, Wo to you,- lawyer*} 

as.>, because you lade men with intolerable burdens, burdens which 
you yourselves will not so much as touch with one of your fingers. 

Wo to \ou, because >ou build the monuments of the Prophets, 
whom \<»ur fathers killed. Surely you are both vouchers and ac- 
cessories to the deeds of your fathers; tor they killed them, and you 
build their monuments. 

Wh erefor e, ' hus says the wisdom of God, '1 will send thera 
•Prophets and Apostles; some of them they' will kill, others they 

' / i the Old Test am nit, Skeba, 



(•/l. XII &F LUKE, 151 

•will banish; insomuch that the blood of all the Prophets wh'ch has- 
*been shed since the formation of the world, shall be i -quired of 
'this generation, from the blood of Abel to the blood of Z. chariah, 
* who fell between he altar and the house of God.' Yes, I assure 
you, all shall be required of this generation 

Wo to you, lawyers, because you have carried off the key of 
knowledge; 3 ou have not entered yourselves, and those who were 
entering', you hindered* 

While he spoke these things, the Scribes and the Pharisees be- 
gan vehemently to press him with questions on many points; lay- 
ing snares for him, in order to draw from his own mouth matter of 
•accusation against him. 

Xll Meantime, while the crowd in myriads flecked about him-, 
insomuch that they trod one upon another, he said, addressing hipi- 
self to his disciples, Above all things, beware of the leaven of the 
Pharisees which is hypocrisy. For there is nothing covered that 
snaii not be detected; nothing secret that shall not be known-. 
Wha^ \ ou have spoken in the dark, shall be reported in the light* 
and what you have whispered in the closet, shall be proclaimed 
from the house-top. But X charge you, my friends, fear not them 
who kill the bc<!y, and after that can do no more: but I will show 
you whom you ought to fear; fear him who, alter he has killed, 
has power to cast into h< 11. 1 repeat it to you, fear him. Are not 
five sparrows; sold for two pence?* Yet not one of them is forgot- 
ten by God: yes, the very hairs of your head are all numbered^ 
fear not, herefore; you afe much more valuable 'ban sparrows., 
Moreover, I say to you, whoever shall acknowledge me before men, 
him the Son of Man will acknowledge before the messengers of 
God; but whoever denies me before men, shall be disowned before 
the messengers >of God. And whoso shall inveigh against the Son 
of Man., may »fotai« remission; but to him who detracts from the 
Holy Spirit, there is no remission* f And when you are brought be- 
fore synagogues, a;;d magistral es, and rulers, be not solicitious h.nv 
m what ■ G-.i shall answer, or what you shall say: for the Holy Spi- 
rit will) each vo-u in that moment what ought to be said. 

13. Then one said to him out of the crowd., Rabbi, order my 
brother to divide the inheritance with me. He answered, Maifc 
who constituted me your judge or arbiter? And he saidto them* 
lie upon your guard against covetousness; for in whatever aiiiu^ 
ence a man be, his life depends not on his possessions. 

He also used this example, A certain rich man had lands which 
brought forth plentifully. And he reasoned thus within himself, 
What shall i do; fori have not whereto store up my crop? — 1 will 
do this, added he, 1 will pull down my storehouses, and build lar- 
ger, and there I will store up all my produce and my goods. t And 
I will say to my soul, 'Soul, you have plenty of goods laid up fop 
many years; take yourease, eat, drink, enjoy yourself/ Buf God 
saidto him, 'Fool! this very night your soul is required of yon, 
Whose, then, shall those things be which you have provided?' Sx& 

* Two and a half cent?, jrJppendix No. XXII. $Jlpp. No. XXJUT? 



158 THE TESTIMONY ck. Xit 

it Iarc9 with him uho amasst s treasure foi himself, hut is not rich 
towards (i >d. 

Then h« lid to hi a disciples, For this reason 1 charge yon, he 

not ii xioiis about TOUT hh , 1 hat you Shall Mt} nor about your bo- 

i . , what you shall mi- .ii. Life in a greater gift than food, and the 

than raiment, Conaid r the rarensj the) neither sow imr 

reap; have neithe cells? nor bam; hnt God feeds them. How 

much more vahuble are you than tbe low's* H< sides, which of yell 
can, by his anxiety, prolong hil life one hour' It, therefore, jua 
Cannot thus. Beet urn 'he smallest thing, why are you anxious 
about the rest? Conaider tbe lilies. Row db the) grow) They 

toil no'; they Ipin not; y< 1 | affirm, that ( ven Solomon, in ah I is 
glory, wai not quail) adorned with one of these. If, ihe», (. d 
•0 array the herbage, which to-day is in the field, and to-morrow is 
cast into the over; how much more will he array you, O yu dis- 
trustful? Do not ash, therefore, what you shall e t, or what y u 
shall drink; live aot in afUCfODJ suspense. For all these things the 
i seek; whereas your Father knows that yon need them. 
But s-ek you the kingdom or -G d, and >ll these things shall be 
idded to you F' at not, my little flock, for it has pleased 
your F.i her to give you the kingdom. Sell your goods and give 
3lms ; p-ovide yourselves purses which v.enr not out; treasure in- 
OXhattStihle in heaven, where no thieves approach, wh< re nothing 1 
is spoiled by worms. For where your treasure is, your heart will 
likewise be. 

35. Lei your loins be girt, and your lamps burning; and your- 
se'ves lik< those who wait their master's re urn from the wedding; 
thai when he comes and knocks, ihey may immediately let h»m in. 
Bapp) "hose servants whom their master, at bis return, shall find 
watching. Indeed I say to you, that he wdl gird himself, and hav- 
ing placed them at table, will attend and sen • \ dwbeiher 
he come in the second watch, or in the third; ifhe find things tbu*, 
happy are those servants, T>u are Certain, that if the mas'er of 
the house knew at what hour the thief would come, he would 
watch, and not allow him to break into his house. Be youthen 
always prepared; because the Son or Man will come at an h:>ur when 
you are not expecting him. 

Then Peter sa<d to him, Master, is this comparison directed to 
Os alone, or to all present? The Lord said, Who now is the discreet 
and faithful steward, whom the master will set over his household^ 
to dispense regularly the allowance of corn? Happy that servant, 
if his master, at his arrival, shall find him so employed. 1 tell y oa 
truly, he will entrust him with the management of nil his estate. 
But as to the servant who shall say within himself, <>J\ master de- 
la; s his return,' and shall beat the men-servants and 'he maids, aid 
sh ill feast and carouse, and be drunken; the master ot that servant 
will ome on a day when he is not exp- j ct'u g him, and at an hour 
he is not apprised of, and having discarded him, will assign him his 
portion with 'he faithless. And that servant who knew his master's 
•will, yet did not make himself read}', nnr execute his ordc"", shall 
receive many strips s; whereas he who knew it net but c'd things 
-'•.'Sprymg chastisement . sbsJl receive lew: far rr.iich will be re-> 



eh. XIII OF LUKE. 158 

.quired of every one to whom much is ^iver; and the more a m .n 'ss 
tjuu-ua ed with, the more will be exacted from • im 

I came to tluow fire upon the arth; and what would I. but that it 
were kindled? I have an immersion to undeigo; and how am I pain- 
ed till it be accomplished? Do you imagine that 1 am come to give- 
peace to the earth? 1 tell you, No; but divi-ion. For hereafter 
five id one family will be divided; three against two, and two agamst 
three; father against son, and son against father; mother against 
daughter, and daughter against mother; mother-in-law against daugh* 
ter-i'n-law, and daughter-in-law against mother- in-law. 

He said also to the people, When you see a cloud rising in the 
west, you say, 'It will rain immediately/ and so it happens; and 
when "the so th wind blows, you say, 'It Will be hot,' and it happens 
accordingly. Hypocrites, you can judge of what appears in the 
sky, and on the earth; how is it that you cannot judge of the present 
time? and . hy do you not even of yourselves discern what is just? 

When you go with your creditor to the magistrate, endeavor on 
the road to satisfy him, lest he drag- you before the judge, and the 
judge consign you to the ser, eant, and the sergeant commit you to 
prison: I assure you, you will not be released, until you have paid 
the last mite. 

SECTION IX. 
The Nature uj the Kingdom . 

XIII. THERE were then present some who informed Jesus of the 
Gableans whose blood Pilate had mingled with that of their sacrifices, 
Jesus answering:, said to them, Do you think that these Galileans 
were the greatest sinners in all Galilee, because they suffered such 
usage? I tell you, No; but unless yon reform, yon shall ail likewise 
perish: or those eighteen whom the tower of Siloam fell upon, and 
slew; do you dunk that they were the greatest profligates in all 
^Jerusalem? 1 tell you, No: but unless you reform, you also shall all 
perish. 

6. He also spoke this parable. A man had a fig-tree planted in his 
vineyard, and came seeking; fruit on it, but found none. Then he 
said to the viue-drcsse r, 'This is the third year that I have come 
'seeking fiu.it on this fig-tree, without finding any. Cut it down, 
'why should it cumber, the ground?' He answered, 'Sir, let it alone 
'one year longer, <mt:l I dig about it and manure it, perhaps it will 
'bear fruit: if not, you may after wards cut it down. 5 

One Sabbath, as be was teaching in a synagogue, a woman was 
present who had for eighteen years had a spirit of infirmiry, whereby 
she was so bowed down, that* she could not so much as look up. 
Jesus, perceiving her, called her to him, and laying his hands on her, 
.said, Woman, you are debveieu from your infirmity. Immediate- 
ly she stood upright, and glorified Cod. But the director of the 
s\ nagogue, moved with indignation because Jesus had performed a 
cure on the Sabbath, said to the people, There are six days for 
working; come, therefore, en those days, and be healed, and not 
on the Sabbath day. To which the Lord replied, Hypocrites, who 
is there amongst you, that does not en the Sabbath loose his ox or 
his ass from the stall, and lead him away to watering? And must ngt. 



154 m\ eh. mv 

n hat kept bour.d,- 

ira ti»Ls bond on the (febbatb 

day' On bit saying this, :.ll his rere ashamed; hut the 

ictions performed 
b\ h 

lie nid, moreover, W I ' • • lom of God resemble! 

To what ihall I i grain of mi 

which v into hit g 1 became a 

i he mid, 1 I? Tt 

• [ea learn n which a wdh.um mingled in three meaaurea of meal, 
until the aria 

Au'l h • to aching as he passed thr 

• I isked him, Master, are there but few who 

ahull h He answered, Pore root entrance through the 

strait gate; formany, I assure you, will request to hi- admitted, who 
shall n Lfoncefhe master i f the house shall have arisen 

b (1 the door, and you, standing without and knocking, say, 
'Master, Master, open to us, 1 he will answer, 'I know not whence 
yon arc.' Then you will sr.y, *We have eat and drunk with you, 
and you have taught in our streets. 1 But be will answer, 'I u-.ll yon, 
'I know not whence yon are: remove hence, all \ on workers of im- 
'righteousness. Then will ensue weeping and gnashing of teeth, 
when you shall a e Abraham, and Isaac, ?.nd Jacob, and all the Pro- 
phets received into the kingdom of Cod, and yourselves excluded-: 
nay, people will come from the east, from the west, from the north, 
and from the south, and will place themselves at tabic in the kingdom 
of God And behold they are last who shall be first, ami they are 
4irst who shall be last. 

31. The same day certain Pharisees came to him, and Basel; Gel 
away; depart hence, for Herod intends to kill you. lie answered, 
Go t il that fox, ' o-d i\ and to-morrow I expel demons and perform 
cures, and the third day my course will be completed. Nevertheless 
I must walk abo.t to-day and to-morrow, and the day following; i'(>r 
it cannot be that a prophet should be cut oft any where but at Jeru- 
salem. O Jerusaleml Jerusaleml that killest the prophete, and 
Btonest them whom God sends to thee; how often would 1 have 
gathered your children together, as a hen gathers her brood under her 
wings; but you would not! Quickly shall your habitation be trans- 
formed ; nto a desert;* for indeed I say to you, you shall not again sec 
me, until the time when vou shall say, 'Blessed be He who comes in 
name of the Lord.*f P 

XIV. It happened on a Sabbath, when he was gone to cat at the 
of one of the rulers who was a Pharisee, that, while the- 
s were observing him, a man who had a dropsy stood before. 
him. Then Jesus, addressing himself to the lawyers and Pharisees, 
said, Is it lawful to cure en the Sabbath? They being silent, he took 
hold of the man, healed and dismissed him. Then resuming his 
discourse, h ■ said to them, Who amongst vou, if his ass or his ox fat?, 

*■' ' Jw? hgictt irffl to fosried "— ftricsbasVs te*t t Mi hwraj£ 



ch. xiv er lure. 155 

into a pit on the Sabbath day, will not immedi'atery pull him out£ 
And to tins tney were not able to make him a reply- 
Observing how eager the guests were to possess the higheV 
places at table, he gave them this injunction, "When you are in- 
vited to a wedding, do not occupy the highest place at table, lest 
©nc .r.ore considerable than you be bidden, and he who invited 
you both, come and say to you, Give place to this man, and you 
should then rise with confusion to take the lowest place. But, 
when you are invited, go to the lowest place, that when lie v ho 
bade you comes, he may say to you, 'Friend, go up higher;' foy 
that will do you honor before the company. For whoever exalts 
himself, shall be humbled; and whosoever humbles himself, shall 
be exalted. 

He said also to him who had invited him, "When you give a 
dinner or -a supper, do not invite your rich friends, blethers, 
cousins, or neighbors, lest they also invite you in their turn, and 
you be recompenseel. But when you f ive an entertainment, invite 
the poor, the maimed, the lame, the blind; and you shall be 
happy: for as they have not wherewith to requite you, you shall be 
requited at the resurrection of th righteous. 

15. One of the guests hearing this, said to him, Happy he who- 
shall feast in the Reiga of God! Jesus said to him, A certain man 
made a great supper, and invited many. And at supper time he 
sent his servants to tell those who had been bid, to come presently; 
for that all was ready. But they all, without exception, made 
excuses. One said, 'I have purchased a field, which I must go- 
and see; I pray you have me excused.* Another said; 'I have 
have bought rive • oke of oxen, which I am going to prove; 1 pray 
you have me excused, A third said, 'I have married a wife, and 
therefore I cannot go.* The servant, being returned, related all 
to his master. 1 hen the master of the house was angry, and said 
to his servants, 'Go forthwith into the streets and lanes of the city,, 
•and bring in hither the poor, the maimed, the lame anel the blind.* 
Afterwards the servant said, 'Sir, your orders are executed, and still 
there is room.' The master answered, 'Go out into the highways* 
'and along the hedges, and compel the people to come, that my 
Taouse may he filled: for! declare to yon s that noo- of those who 
Were invited shall taste of my supper.* 

As great multitudes travelled along with him, he turned to them 
and said, 'If any man come to me and hate net his father and 
mother, and wife and children, and brothers and sisters; nay, and 
himself too, he cannot be my disciple. And whosoever does not 
follow me carrying his cross, cannot be my disciple For,, which 
of you intending to build a tower, does not first by himself com* 
pun: the expense, to know whether he have wherewith to com* 
pl-te it; lest, having laid the foundation, and being una le to, 
finish, he become the derision of all who see it; who will say^ 
This man began to build, but was not able to finish.' Or what 
king *oing to engage another king with whom he is at war, doe# 
not first consult by himself, whether he can, with ten thousand 
fse^g, encounter hia who conies against him with twenty thousand| 



156 TH IMON'V ch XV 

tli.»t. .1' he cannot, he may, a nth r is at a distance, lend 

an . 11 iomj u iu "5<> '!»• n, whosoever be oe of you, 

i ioei "o. rvnounc < t be my disciple. 

s.l m K r " ,( h but it tfte siit become insipid, wheMwr.it fa s l iall .t oe 
geatoni J l' »■ ti'. neither for tbj lead sor for the dunghill* but 
\s tarown away. Wbato his asura 1 1 hear, lei him hear. 

rif)\ \ 

\ V NOW nil the [imM't:uis and thl I'Mien resorted to .Testis «o 
n B i ie Ph »rist b murmur d, mi ing, 

, end 
i this similitude to 'him: What man amongst 

J rati, who has a hundred sheeD, if be lose one of them, doea not 
the Mini 'y-nine in rite r!< serf. to g«i afteT thai whirl is lost 
i] - l r find i 7 And having found t, does he noi joyfully I. \ it 
o!, 1 1' s wider*, and, when he i - come hi me, convene ins fri< nda 
ying 10 tl em. 'Rej i :e with me, f r I hare found 
ahich waa mat?' Thus, I i sst re \ou, there is greater 
j i| in h aven f v o e sinner who reforms, ii.au fur ninety-nine 
u- persona wno need n#i reforms ion. 
y Or what woman, who has tin d:;..chmas* if ahe lose one, 
■<■ i ght ■ i mp, and sweep be honse, and searc- carefully, 
find . F And having found t does she not assemble h r 
/r i ;i!>- fnei ds nd ni ighbors, sy , 'Rejoice with me, tor I have 
found tiie drachma which I had toe P Sue . Joy, 1 assure \ou. hare 
tin ;n i God, when an\ one sinner reforms. 

U<- s. id a so, a certain man ha I two sons. And i he younger of 
them said to his father. 'Failier, give me my portion of the estate.' 
And he allotted to 'in m their sir res. Soon af er, tlie \ nungerson 
ga'hered all together, anil travelled mto a distant country, a:id 
wasted his substance in riot. When all was spent, a great 
famine came spun that land, and he began 'o be in want. Then 
. one of th< inhaoitants of the country, who sent him 
into h s fi- Ids to keep sw m . An ' he « 1 1 ton to fill his bells w ith 
the husk'-f on which ;h swine were feeding; for nobody gave him 
any thing. A length, coming to himself, he said, 'flow many 
'hirelings has my father, who have all more bread t : an suffices 
'them, < hile I perish with hunger? I will arise and go t- my 
r, nd will sa) to him, V tl er, I have sinned against heaven 
';.> id vou and m no longer worthy to be called your son; muke 
*;«••«« one of your htreHnga.' And he arose and went to his hither. 
"W ieu e waa yet ah.r • ff his father saw him. and h»d compassion, 
and ran, and threw himself upon his neck, and kissed him. And 
the M>n siid, 'F.'l er, 1 have sinned against heaven and you, a::d 
•am no longer \\w hy lobe called jour son.' But tlu father said 
to his sf rv*nt«, Bring hi her the principal robe and put it on him, 
*and put a ring o his C fer, and shoes on hisfeet: bring also thr? 

* About I dollar 25 cents. \ Appendix Ab. XXIV. 



eh. xvj or luice. 15? 

flatted calf and kill it, and let us eat and be meny; for tliis my 
-son was dead, and is alive again; he was lost, and is found. Se 
•ihey began to be merry.' 

Now his elder son was in the field walking* home. And as he 
drew near the house, he heard music and dancing". He, therefore, 
called one of the servants, and asked the reason of this. He 
answered, 'Your brother is returned, and your father has killed 
•the fatted calf, because he has received him in health.' And he 
was angry, and would not go in; therefore his father came cut 
and entreated him. He answering-, said to his father, 'These 
'many years I have served you, without disobeying your command 
•in any thing; yet you never gave me a kid that I might entertain 
•my friends; but no sooner did this your son return, who has 
•'squandered your living on prostitutes, than you killed for him the 
'fatted calf.' 'Son,' replied the father, 'you are always with me, 
•and all that I have is yours: it was but reasonable that we should 
"rejoice and be merry; because this your brother was dead, and is 
•alive again; he was lost, and is found.' 

XVJ. He said likewise to his disciple?, A certain rich man had 
a steward, who was accused to him of wasting his estate. Having*, 
therefore, called him, he said, What is this that I hear cf you? 
Ilender an account of your management, for you shall be steward 
no longer. And the steward said within himself, "What shall t do? 
My master takes from me the stewardship; I cannot dig, and am 
ashamed to beg. I am resolved what to do, that when I am dis- 
carded, there may be some who will receive me into their houses. 
Having therefore sent severally for all his master's debtors, he 
asked one, How much do you owe to my master? He answered, 
A hundred baths* of oil. Take back your bill, said the steward, 
.sit down directly, and write one for fifty. Then be asked another, 
How much do you owe? He answered, A hundred homersf of 
wheat. Take back your bill, said he, and write one for eighty. 
The master commended the prudence of the unjust steward; for 
the children of this world are mere prudent in conducting their 
affairs than the children of light. Therefore I say io you, with 
the deceitful riches procure to yourselves friends, who, after your 
•discharge, may receive you into the eternal mansions. 

10. "Whoso is faithful in little, is faithful also in much: and 
whoso is unjust in little, is unjust also in much. If therefore you 
have not been honest in the deceitful, who will entrust you with 
the true, riches? And if you have been unfaithful managers for 
another, who will give you any thing to manage for yourselves? 
A servant cannot serve two masters; for either he will hate one, 
■ ■< id love the other, or at least will attend' one, and neglect the 
other. You cannot serve God and riches. 

When the Pharisees, who loved money, heard all these thing?,, 
they ridiculed him. But he said to them, As for you, >ou make 

*A bath thought equal to seven and a half English gallons. 
•A homer thought e^ualto 75 j srallons-. 

14 



l ill' PE81 IMO ch. XV 1* 

but Cod knows your 
I of men, ii abhorred of God. 
bad the law and the propl the coming 1 of John, 

time the I : <<o.l is announced, ur.d ei 

i I 
tittle of lb .1 

\( iluT, commit! adul- 
I woman, commits adultery, 
ore purple and fine linen, 
was also b poor 

s laid at his gate; and 

c!i fell from the rich man's table: 

01 es. It happened that i he 

"jrs to 

the rich man also tried. And 

iw Abraham afar 

i, . , Rave pity on 

0), and SCI ) the tip of his i 

. J cool my tongue, for I am tortured in tU.> flame. 

j OU, in \ our lift 

I evil things; but now 

.. and you are in des, there lies a huge 

. .,'j that they who would pass hence to 

lo would come thence. 

■, then, father, to send him to my 

hut he may admonish 

also come into this place of torment. Abraham 

_ Moses and the prophets, let them hem 

r Abraham, but if one went to them 

I I reform. Abraham replied, If they 

B, neither will they be persuaded 

_■ from the dead. 

XL 

uctions and IVarn' 

\\ ii. I - said to his disciples, It is impossible to 

de snares entirely; but wo to him who insnares. It would 
be more eligible far him to have an upper millstone fastened to 
ck, and to be cast into the sea, than to insnare any of these 
"'lies. 
Take heed to yourselves; if your brother trespass against you, 
ke him; and if he reform, forgive him, aid if he trespass 
seven times in a day, and seven times in a day return 
',' \ou shall forgive him. 
Apostles said to the Lord, Increase our faith. He 
answered, If ) ou had faith', though it were but as a grain of 
_:1, you might say to this sycamine, 'l)t extirpated and 
planted in the sea,' and it w ould obey you. 

W oulq any of you, who has a servant p'oughing or f< eding 
cattle, say to him, on his return from the field, 'Come immediately; 



fctid place yourself u< I not rather, 'Make re:.. 

•supper; gird yourself, and serve me, until I have eat and drunk; 
•afterwards you may eat and drink?' is be obliged to t&at se 
for obeyinghis orders? I suppose no + . In like manner say 3 ou, 
when you have done all that is commanded you, 'We your servants 
•have conferred no favor; we have done only what we were bur:/: 
•to do.' 

Now, in travelling to Jerusalem, he passed through the confines 
of Samaria and Galilee, and being about to enter a certain village, 
there met him ten lepers, who stood at a distance, and cried out, 
Jesus, Master, take pity upon us. When he saw them, he said 
to them, Go, show yourselves to the priests. And as they went, 
they were cleansed. And one of them perceiving that he was 
healed, turned back, glorifying God aloud. Then throwing him- 
self prostrate at the feet of Jesus, he returned him thanks; now 
this man was a Samaritan. Jesus said, Were not ten cleansed > 
Where then are the other nine? Have none returned glory to 
God, except this alien? And he said to him, Arise, go ycor w*} ; 
your faith has cured you. 

20. Being questioned by the Pharisees when the Reign of God 
should commence, he answered, The Reign of God is not ushered 
in with parade; nor shall people say, 'Lo, here!' or 'Lo, yonder!' 
for behold the Reign of God is within you. 

Then he said to his disciples, The time will eome when you 
shall desire to see one of the days of the Son of Man, and shall 
not see it. But when they say to you, 'Lo, here,' or 'Lo, yonder,' 
go not out to follow them. For as the lightning flashes in an 
Instant from one extremity of the sky to the other, so will the 
appearance of the Son of Man be in his day. But first he must 
Suffer much, and be rejected of this generation. And, as it 
happened in Noah's days, it will also happen in the days of the 
Son of Man, They eat, they drank, they married, they were 
given in marriage, until the day that Noah entered the ark, when 
the deluge came and destroyed them all. In like manner, as it 
was in the days of Lot, they eat, they drank, they bought, they 
sold, they planted, they built; but on the day that Lot left Sodom, 
it rained fire and brimstone from heaven, which destroyed them 
all; so will it also be on the day when the Son of Man shall appear. 
On that day let not him who shall be on the housetop, having his 
furniture in the house, come down to take it away. Let not him 
who shall be in the field, return home. Rejnember Lot's wife. 
Whosoever shall seek to save his life, shall lose it; and whosoever 
shall throw it away, shall preserve it. I tell you, there will be two 
men that night in one bed; one will be seized, and the other will 
-scape. Two women will be grinding together; one will be 
:eized, and the other will escape. Tvjo men -will be in the feld; 
nvc will be seized, and the other -will escape. Then they asked him, 
Where, Master? He answered, Where the body is, the eagles 
will he assembled. 

Will. He also showed them, by a parable, that they ought to 
persist in prayer without growing weary. In a certain city, said 



IUN\ C/'l. XV11 

■ 

rgued tltiis \i uli himself, 'Alth< 

in. ) < t bet .v im- 

portunes me, I will ju ht»c perpetually 

'and p id tin.- Lord, what the unjust judge 

. v. ho < ry I 
jtitJ Wifl he linger in iheit ca-: do, he 

will Ml when the 

u ill he find th n the lantl ? 

Tin ng some who were conceited of themselves as 

out, and despised others, he proposed this example 
Ti'.u men vent up to the temple to pra\; one a Phi 

.1 publican. The Pharisee standing by himself, prayed thus: 
'() Bod, I i hunk thee that I am not as other men, extortioners, 
'unjust, gdul erers, or even as this publican. 1 fast twice a-weck 
'I give tit Ik s of ill that I possess.' Dot the publican standing at u 
distance, and not daring so much a.s to lift up his eyes to heaven. 
S note upon his breast, and cried, 'God be merciful to me a sinner . " 
i assure you, that this man returned home more approved thai 
the other:* for whoever exalts himself, shall be humbled; but 
whoever humbles himself, shall be exalted. 

15. Then they presented babes to him, that he bight I 
them: the disciples observing it, rebuked [those who brought 
them. But Jesus calling ibem to bim, said. Permit the children 
to come to me, and do not forbid them; for of such is the kingdom 
of God. Indeed I say to you, Whoever will not receive the 
kingdom of Cod as a child, shall never enter it. 

Then a certain ru'.cr asked him, Baying, Good Teacher, what, 
good shall I do to obtain eternal life? Jesus answered, Win do 
you call me good? God alone is good. You knou the command* 
ments. Do not commit adultery; do not commit murder; do not 
steal; do not give a false testimony; honor your fatl.tr and your 
mother. lie replied, All these I have observed from my child- 
hood. Hearing this, Jesus said to him, Yet in one thing you art- 
deficient: sell all that you have, and distribute to the poor, and 
you shall have treasure in heaven: then come and follow me. 
When he heard this, he was exceedingly sorrowful, for he was 
very rich. 

Jesus perceiving.that he was very sorrowful, said. How difficult 
will it be for men of opulence to enter the kingdom of God! It is 
easier for a camel to pass through a needle's eye, than for a rich 
man to enter the kingdom of God. The hearers said, Who, then, 
can be saved? Jesus answered, Things impossible to men, are 
possible to God. 

Then Peter said, Lo! we have forsaken all, and followed you. 
Jesus answered, Indeed I say to you, that there is none who shall 
have forsaken his house, or parents, or brothers, or wife, or chil- 

% .1ppendix, No. XX^ 



$h. XIX OF LUKE. 161 

(hen, on account of the kingdom of God; who shall not receive 
manifold more in return in this world, and in the future eternal 
life. 

Then Jesus taking the twelve aside, said to them, We are now 
going to Jerusalem, where all that the prophets have written 
shall be accomplished on the Son of Man. For he shall be deliver- 
ed to the Gentiles, and ridiculed, and insulted, and spitted on. 
And after scourging, they will kill him, and he shall rise again 
the third day. But they understood none of these things: this 
discourse was hidden from them; they did not comprehend its 
meaning. 

When he came near Jericho, a blind man, who sat by the way 
side begg'ing, hearing the crowd pass by, inquired what was the 
matter. And being told that Jesus the Nazarene was passing by, 
he immediately cried, saying, Jesus, Son of David, have pity on 
me. They who went before, charged him to be silent: but he 
cried still the louder, Son of David, have pity on me. Jesus 
stopped, and commanded them to bring the man to him. And 
when he was nigh, he asked him, saying, What do you wish me 
to do for you? lie answered, Master, to give me my sight. And 
Jesus said to him, Receive your sight; your faith has cured you. 
Instantly he received his sight, and followed him, glorifying 
God; and all the people saw it, and praised God* 

XIX. When Jesus had entered, and was passing through Jericho-, 
behold a man named Zaccheus, a rich man, and chief of the 
publicans, endeavored to see what sort of person he was, but 
could not for the press, being of a low stature. Therefore run- 
ning before, he climbed up into a sycamore to see him* having 
observed that he was going that way. When Jesus came to the 
place, he looked up, and seeing him, said, Zaccheus, make haste 
and come down, for to-day I must abide at your house. And he 
n le haste, and came down, and received him joyfully. When 
i multitude perceived this, they said, murmuring, He is gone 
t "be entertained by a sinner- But Zaccheus presenting himself 
before Jesus, said, Master, the half of my goods I will give to 
the poor; and if in aught 1 have wronged any man, T will restore 
fourfold. And Jesus said concerning him, To-day is salvation 
come to this house, inasmuch as he also is a son of Abraham. Fop 
the Son of Man is come to seek and recover that which was lost. 

As the people were attentive, he added this parable, because he 
was nigh to Jerusalem, and they fancied the Reign of God would 
immediately commence. A certain nobleman went abroad to 
procure for himself the royalty, and then return; and having call" 
ed ten of his servants, and delivered to them ten- pounds, he said, 
Improve these till I return. New his citizens hated him; and 
sending an embassy after him, protested, We will not have this 
man for our king. When he returned, vested with royal power, 
he commanded those servants to be called to whom he had com- 
mitted the money, that he might know what every one had gamed, 
Then came the first, and said, My Lord, your pound LasVain&d 

14* 



THE i ;- I imo.w 

1 red, Well int; becausi 

I i a very small mati 
. And t lie lecond who c My Lord, your 

pound : ounds. ||, 

cities. A . I 

pound, which I have kept laid up in a napkin; for 1 was afraid of 
3 ou, U ( ause j ou are a bard i 

u ci;d not bow. He an 
own mouth, you maligi mt, 1 will condemn you. 

you know that I am a hard master, exacting what I did not , 
and reaping what l did not bow : w by then did not you put my 
. into the bank, that at my return 1 might have received it 
with interest.- 1 Then he said to hi* attendai 
from him, and (five it to him who has ten pounds. Th< 
til, .V \ , hasten pounds. [He replied,] I tell 

: . one who has, more en; but from li'un who 

. ..t which he has shall be taken. But as for thosi 
I ho would net have me fur their king, brine; thejn 

hither, and slay them in my presence. 

SECTION XII. 
77k Entry into Jerusalem. 

28. AFTER this discourse Jesus walked foremast, lra\ c 
towards Jerusalem. "When he approached Bethphage and Betha- 
ny, near the mountain called the Mount of Olives, he sent two 
of bis disciples, saying, Co to yonder village, wherein, as you 
enter, you will find a colt tied, on which no man ever rode; loose 
him and bring him. If any one ask why yon loose him, you shall 
answer, 'Because the Master needs him.' Accordingly they 
received this order, went and found every thing as he had told 
them. As they were loosing the colt, the owners said to them, 
"Why loose you the colt? They answered,. The Master needs 
him. So they brought him to Jesus, and having thrown theii j 
mantles upon the colt, set Jesus thereon. As he went, the 
people spread their mantles in the way before him. "When he 
was so near as the descent of the Mount of Olives, the whole 
multitude of the disciples began to praise God in loud acclama- 
tions, for all the miracles which they had seen, saying, 'Blessed 
'be the King who comes in the name of the Lord! Peace in 
•heaven, and glory in the highest heaven!' Upon this, some 
Pharisees in the crowd said to him, Rabbi, rebuke your disciples, 
lie answered, I tell you that, if these were silent, the stones 
! cry out. 

When he came near and beheld the city, he wept over it, saying 
i thou hadst considered, at least in this thy day, the things 

which concern thy peace! But now they are hid from thine 
e\ts: for the days are coming upon thee when thine enemies will 
surround thee with a rampart, and enclose thee, and shut thee up. 

'About 37 dollars and 50 cc 



ch. XX OF LUKE. 163 

on every side; and will level thee with the ground, thee and thy 
children, and will not leave thee one stone upon another, because 
thou didst not consider the time when thou wast visited. 

Afterwards he went into the temple, and drove out thence those 
who sold and those who bought therein, saying- to them, It is 
written, (t My house is a house of prayer, but you have made it a 
den of robbers" 

And he taught daily in the temple, while the chief priests and 
the scribes, and persons of principal note, sought his destruction;, 
but could not devise how to effect it; for all the people heard him 
with the greatest attention. 

XX. One of those days,, as he was teaching the people in the 
temple, and publishing the good tidings, the chief priests and 
the scribes, with the elders, came upon him, saying, Tell us by 
what authority you do these things, or who is he that empowered 
vou? He answering-, said to them, I also have a question to put 
to you. Tell me then, Was the title which John had to immerse, 
from heaven or from men? But they reasoned thus with them- 
selves, If we say, From heaven, he will reply, Why then did 
you not believe him? And if we say, From men, all the people 
will stone us; for they are persuaded that John was a prophet. 
They therefore answered, that they could not tell whence. Jesus 
replied,. Neither tell I you by what authority I do these things. 

9. Then he spoke to the people this parable: A man planted a 
vineyard, and farmed it out, and having travelled, continued long 
abroad. The season being come, he sent a servant to the husband- 
men, to receive of the produce of the vineyard; but they beat 
him, and sent him back empty. Afterwards, he sent another 
servant, whom they, having beaten and used him shamefully, also 
sent away empty. He, afterwards, despatched a third to them. 
Him likewise they wounded and drove away. Then the proprietor 
of the vineyard said, What shall I do? I will send my beloved 
son; they will surely reverence him, when they see him. But 
when the husbandmen saw him, they reasoned thus among them- 
selves, This is the heir; come, let us kill him, that the inheritance 
may be our own. And having thrust him cut of the vineyard, 
they killed him. What, therefore, will the proprietor of the 
vineyard do to them? He will come and destroy those husband- 
men, and give the vineyard to others. And some of his hearers 
said, God forbid. 

Jesus, looking on them, said, What then means that expres- 
sion of scripture, "A stone -which the builders rejected is made the 
"head of the corner. Whosoever shall fall upo?i tly&t stone, shall be 
"bruised;- but on -whomsoever it shall fall, it ivill crush him to pieces." 
At that time the chief priests and the scribes, knowing that he had 
spoken this parable against them, would have laid hands on him s 
but feared the people. 

And they watched him, and set spies upon him, instructing 
them to personate conscientious men, and surprise him in his 
words, that they might consign him to the power and authority 
©f the procurator. These accosted him with this question, Rabbi, 



J64 THE TESTIIK ch, XKf 

we know that you tpeak and leach uprightly, and that, without 
respect of pers't ■; faithfully recommend the way of I 

sar or not? He perceiving 
their i 

They answ i 
1 - ;ar that which is 

God that which G Thus they could not 

ite him in his disc fore the people; wherefore, ad- 

miring pt silence. 

Afterwards some of the 5 , who deny a future state, 

came to him with this question: Rabbi, Moses has enjoined in h 
igs, that a man whose brother dies ehildlcss, outlived by his 
narry the widow, and raise issue to his brother. ".Now 
there w , the first of whom having taken a wife, 

e second married the widow, and also died chikl- 
v married her, as did likewise the rest; and all 
the seven died leaving no children. La9t of all the woman also 
diec\ To which of them, therefore, will she be wife at the re- 
surrection; for she has been married to all the seven? Jesus 
answering, said 10 them, The people of this world marry and are 
.. riage; but among them who shall be honored t© share 
in the resurrection and the other world, there will be neither 
marrying nor giving in marriage: for they cannot die any more., 
because, like the heavenly messengers, they are children of God, 
being children of the resurrection. But that the dead are raised, 
even Moses has suggested, calling the hard who appeared in the 
bus!', the God of Abraham, and the God of Isaac, and the God 
DO. Now he is not a God of the dead, but of the living, 
ey are al), [though dead to us,] alive to him. Then some of 
the scribes said to him, Rabbi, you have spoken well. After that 
Cid not venture to ask him any more questions. 

41. And he said to them, Why is it affirmed that the Messiah 

must be a son of David? Yet David himself Bays in the book of 

Psalms, "The Lord? said to my Lord, Sit at my right hund until I 

i jur fact your footstool." As David thus calls him his Lord, 

how can he be David's son? 

Then, in the audience of all the people, he said to his disciplt?, 
Beware of the scribes who love to walk in robes, and affect salu- 
tations in public places, and the principal seats in the synagogue?, 
and the uppermost places at feasts; who devour the families of 
widows. And make long prayers for a disguise. These shall suffer 
the severest punishment. 

XXI As Jesus was observing the rich casting their gifts into 

•ism ;. , he saw an indigent widow threw in two notes. And 

I I tell j >u truly, that 'his poor widow has cast m more 

than any of tl em; for til of these, out of their superfluous store,. 

have I ', < h' •t; whereas the has threwi in all 

ttle she had to iul 

•Jehovah, 



XXI OF LUKE, 165 

SECTION XIII. 
The Last Supper. 

SOME having remarked that the temple was adorned with 
beautiful stones and presents, he said, The time will come when 
these thing's which you behold, shall be so razed, that one stone 
will not be left upon another. Then they asked him, saying", 
Rabbi, when will these thing's be; and what will be the sign when 
ihey are about to be accomplished? He answered, Take care 
that you be not seduced; for many will assume my character, 
saying, 'I am the person/ and the time approaches; therefore do 
.not follow them. But when you shall hear of wars and insurrec- 
tions, be not terrified; for these things must first happen, but the 
end will not immediately follow. 

He added, Then will nation rise against nation, and kingdom 
against kingdom. And there shall be great earthquakes in sundry 
places, and famines, and pestilences; there shall be also frightful 
appearances and great prodigies in the sky. But, before all this,, 
you shall be apprehended and prosecuted, and consigned to syna» 
gogues, and imprisoned, and dragged before kings and governors^ 
because of my name: and this will afford scope for your testimony. 
Be therefore resolved not to premeditate what defence you shal! 
make; for I will give you an utterance and wisdom which none of 
your adversaries shall be able to refute or resist. And you shall be 
given up even by parents and brothers, and kinsmen, and friends; 
and some of you will be put to death. And, on my account, you 
shall be hated universally. Yet not a hair of your head shall be 
lost. Save yourselves by your perseverance. 

20. Now when you shall see Jerusalem invested with armies, know 
that the desolation thereof is nigh. Then let those in Judea flee 
to the mountains; let those in the city u.ake their escape, and let 
not those in the country enter the city; for these will be days of 
vengeance, wherein all the denunciations of scripture shall be 
accomplished. But wo to the women with child, and to them 
who give suck in those days: for there shall be great distress in 
the land, and wrath upon this people. They shall fall by the 
sword; they shall be carried captive into all nations; and Jerusalem 
shall be trodden by the Gentiles, until the times of the Gentiles 
be over. And there shall be signs in the sun, and in the moon 3 
and in the stars; and upon the earth the anguish of desponding" 
nations; and roarings in the seas and floods; men expiring with 
the fear and apprehension of those things which are coming upon 
the world;* for the powers of heaven shall be shaken. Then they 
shall see the Son of Man coming in a cloud with great glory and 
power. Now when these things begin to be fulfilled, look up and 
lift up your heads, because your deliverance approaches. 

He proposed to them also this comparison: Consider the fig-- 
tree, and the other trees. When you observe them shooting 

*.4ppendix, No. XXVI. 



forth, you know hat the summer is nig 

in like manner, wh/ n you shall Bee i . that the ! 

of God is nigh. Inde< yc-u, that this ; 

not pass, until all be accomplish* en ami earth shall fail 

but my words shall not fail. Take he< d, tin n fore, to 

iir hearts he ov< rchargc-d with surfeiting and drunkenness 
and worldly come upon you unawares: for, 

;:rt, it shall enclose- all the inhabitants of the land. Be 
vigilant, therefore; praying, on lion, that you n 

accounted worthy to eseape iill these impending evils, and to 
Staad before the Son of Man. 

Thus Jesufl taught in the temple by day, but r 
the mountain called the Mount of Olives. And every mo 
the people resorted early to the temple to bear him. 

XXII. Now the feast of urdeavened bread, called the passover, 
being near, the chief priests and the setibes sought how they 
might kill hi. n; for they feared the people. Then Satan entered 
into .Judas, surnamed Iscariot, who was of the number 
twelve. And he went and concerted with the chief priests and 
officers, how he might deliver Jesus into their hands* And they 
wcre glad, and agreed to give him a certain surr ; which Judas 
having accepted, watched an opportunity to deliver him up with 
out tumult. 

7. Now the day of unleavened bread being come, on which the 
passover must be sacrificed, Jesus sent Peter and John, saying, 
Qo and prepare for us the passover, that we may eat it. They 
him, Where shall we prepare it? He answered, When 
you enter the city, you will meet a man carrying a pitcher c' 
water; follow him into the house which he shall enter, and say t. 
the master of the house, The teacher asks you, 'Where is the 
guest-chamber, where I may eat the passover with my disciples ' 
And he will show you a large upper room furnished; make ready, 
there. So they went, and having found every thing as he had 
told 'hem, prepared the passover. 

When the hour was come, he placed himself at table with th~ 
twelve Apostles, and said to them, Much have I longed to eat 
this passover with you before I suffei! for I declare to yen, that t 
will never partake of another, until it be accomplished in the 
kingdom of God. Then taking a cup, he gave thanks, and said, 
Take this, and share it amongst you: for I assure you, that I will 
not again drink of the product of the vine, until the lieign ft 
God be come. Then he took bread, and having given thanks, 
broke it, and gave it to them, saying, This is my body which is 
given for you. Do this in commemoration of me. lie likewise 
gave the cup after supper, saying, Tins cup is the new covenant 
in my blood, which is shed for you. 

M.nk, however, that the hand of him who betrays me, is on the 
table *ith mine. The Son of Man is going away, as has been 
determined: nevertheless, wo to that man by whom he is betrayed. 
Then they began to inquire among themselves, which of them H 
could be that would do this. 



ch. xxii or luke, 16? 

There had been also a contention among them, which of them 
should be accounted the greatest. And he said to them, The 
kings of the nations exercise dominion over them, and they who 
oppress them are styled benefactors. But with you it must be 
otherwise: nay, let the greatest amongst you be as the smallest, 
and him who governs, as he who serves. For, whetheFisgreater, 
he who is at table, or he who serves? Is not he that is at table? 
Vet I am amongst you as one who serves. You are they who have 
continued with me in my trials. And I grant to you to eat and to 
drink at my table in my kingdom, (forasmuch as my Father has 
c.ranted me a kingdom,) and to sit on thrones, judging the twelve 
tribes of Israel. 

The Lord said also, Simon, Simon, Satan has obtained permis- 
sion to sift you [alii as wheat; but I have prayed for you that your 
faith fail not; do you, therefore, when you have recovered yourself, 
confirm your brethren. He answered, Master, I am ready to ac- 
company you both to prison and to death. Jesus replied, I tell 
you, Peter, the cock shall not crow to-day, before you have thrice 
denied that you know me. 

Then he said to them, When I sent you without purse, and 
bsrip, and shoes, did you want any thing? But now, said he, let 
him that has a purse "take it, and likewise his scrip; and let him 
who has no sword, sell his mantle and buy one; for I tell you that 
this scripture, "■He was ranked among malefactors" is now to be 
'Wished in me: for the things relating to me must [soon] be 
fulfilled. - They said, Master, here are two swords. He replied, 
It is enough. Then he went out, and repaired, as he was wont, 
to the Mount of Olives, and his disciples followed him. 

40. Being arrived there, he said to them, Pray that you may not 
yield to temptation. Then being withdrawn from them about a 
stone's cast, he kneeled down and prayed, saying, Father, if thou 
v/ilt, take this cup away from me: nevertheless, not my will, but 
thine be done. And there appeared to him a messenger from 
hea\ en strengthening him. And being in an agony of grief, he 
prayed the more fervently, and his sweat .fell like clotted blood 
co the ground. Having arisen from prayer, and returned to his 
disciples, he found them sleeping, oppressed with grief, and said 
to them, Why do you sleep? Arise and pray, lest the trial over- 
come you. 

Before he had done speaking, he saw a multitude, and he who 
was called Judas, one of the twelve, walked before them, and 
came up to Jesus to kiss him. Jesus said to him, Judas, do you 
betray the Son of Man with a kiss? Now those who were with 
him, foreseeing what would happen, said to him, Master, shall 
-we strike with the sword? And one of them struck the servant of 
Ihe high priest, and cut off his right ear. Jesus said, Let this 
sunice; and touching his ear, he healed him. Then Jesus said to 
the chief priests, and the officers of the temple-guard, and the 
elders who were come to apprehend him, Do you come with 
swords and clubs, as in pursuit of a robber? While I was daily 
with you in the temple, "you did not attempt to arrest me* Bat 
this is your hour, and the power of darkness, 



168 i BS i i\i 

The Crucifixion. 

THEN they seized him, and led him away lo the high priest's 
house. And Peter followed at a distance. When the) bad kindled 
a fire in," the middle of the court, and were sitting round it, I'etc-r 
s/n among them. \ . ! lidi int having observed him 

j by the fire, and viewed him attei. , This man 

also was with him. ' i d him, saying, Woman, l 

know him not. A i. , another seeing him, 

You also arc one ol them. Peter answered, Man, I am not. About 
u hour after, asjot her averred the same thing, saying, This man 
rely u itfa him, for he is a (> tltlean. Peter answered, Man, I 
know nothing of this matter. And just p.s he spoke the word, 
cock crew. Then the Lord turning, looked upon Peter, and 
died to mind the word which the Lord had said to him, 
■Before the cock crow, you will disown me thrice.' And I 
went out and wept bitterly. 

63. Meantime, they who had Jesus in charge, mocked and beat 
him; and having blindfolded him, struck him on the face, and 
asked him, saying, Divine who it is that smote ycu. And many 
other abusive things they said against him. 

As soon as it was day, the national senate, with the chief priests 
and scribes, were assembled, and having caused him to be brought 
into their council-chamber, said to him, If you be the Messiah, 
tell u^ He answered, If I tell you, you will not believe: and if 
I put a question, you will neither answer me, nor acquit me. 
Hereafter the Son of Man shall be seated at the right hand of 
Almighty God. They all replied, You are then the Son of God. : 
He answered, Von say the truth. Then they cried, What further 
need have we of evidence? We have heard enough ourselves 
from his own mouth. 

XXIII. And the assembly broke up, and conducted Jesus to 
Pilate: And they accused him, saying, "We found this man per- 
verting the nation, and forbidding to give tribute to Cesar, calling 
himself Messiah the King. Then Pilate asking him, said, You 
are the Kin? of the Jews? He answered, You say right. Pilate 
said to the chief priests and the multitude, I find nothing criminal 
,n this man. But they became more vehement, adding, He raised 
sedition among the people, by the doctrine which he spread 
through all Judea, from Galilee, where he began, to this place. 
When Pilate heard tbem mention Galilee, he asked whether the 
man were a Galilean. And finding that he belonged to Herod's 
jurisdiction, he sent him to Herod, who was also then at Jerusalem. 

And Herod was very glad to see Jesus: it was what he had long 
desired; having heard much of him, and hoping to see him per- 
form some miracle. He, therefore, asked him many questions, but 
Jesus returned him no answer. Yet the chief priests and the 
scribes who were present, accused him with eagerness. But 
Herod and hia military train despised him: and having in der 



c/t. xxiii or luke. 169 

arrayed him in a shining robe, remanded him lo Pilate. On that 
day Pilate and Herod became friends; for before they had been at 
enmity. 

Pilate having 1 convened the chief priests, the magistrates, and 
the people, said to them, You have brought this man before me, 
as one who excites the people to revolt; yet having examined him 
in your presence, I have not found him guilty of any of those 
crimes whereof you accuse him. Neither has Herod; for I re- 
ferred you to him. Be assured, then, that he has done nothing to 
deserve death. I will therefore chastise him, and release him. 
For it was necessary that he should release one to them at the 
festival. Then all cried out together, Away with this man, and 
release to us Barabbas. Now Barabbas had been imprisoned for 
raising sedition in the city, and for murder. Pilate, willing to 
release Jesus, again expostulated. But they cried, saying, Crucify! 
crucify him! A third time he repeated, Why? What evii has this 
man done? I do not find him guilty of any capital crime; I will 
therefore chastise him, and release him. But they persisted, de- 
manding, with much clamor, that he might be crucified. At last 
their clamors, and those of the chief priests, prevailed: and Pilate 
pronounced sentence, that it should be as they desired. Accord- 
ingly he released to them a man who had been imprisoned for 
sedition and murder, whom they required, and gave up Jesus to 
their will. 

26. As they led him away, they laid hold of one Simon, a Cyre- 
nian, coming from the country, and laid the cross on him, that he 
might bear it after Jesus. And a great multitude followed him, 
amongst whom were many women who lamented and bewailed 
him. But Jesus turning to them, said, Daughters of Jerusalem, 
weep not for me, but weep for yourselves, and for your children: 
for the days are coming wherein they shall say, 'Happy the barren, 
''the wombs which never bare, and the breasts which never gave 
<suck:' then they shall cry to the mountains, 'Fall on us/ and to 
the hills, 'Cover us:' for if it fare thus with the green tree, how 
shall it fare with the dry? And two malefactors were also led with 
him to execution. 

When they came to the place called Calvary, they there nailed 
him to the cross, and the malefactors also; one at his right hand, 
the other at his left. And Jesus said, Father, forgive them, for 
they know not what they do. And they parted Ins garments by 
lot. While the people srood gazing, even their rulers joined them 
in ridiculing him, and saying, This man saved others; let him save 
himself, if he be the Messiah, the elect of God. The soldiers 
likewise mocked him, coming and offering him vinegar, and saying, 
If you be the King of the Jews, save yourself. There was also an 
inscription over his head, in Greek, Latin, and Hebrew, THIS IS 
THE KING OF THE JEWS, 

Now one of the malefactors who suffered with him, reviled 
him, saying, If you be the Messiah, save yourself and us. The 
other rebuking him, answered, Have you no fear of God, you 
who are undergoing the same punishment? And we indeed justly; 

15 



L70 1 HE rESl [Ml eh. XXIV 

rets ,- 1 ,\ our '■ ■ '■ btft thifl man has done 

nothing lr • Lord, when 

thou corm st to thj kin. 1 d, Indeed I say to von. 

i.,ii.\ you shall be with me in paradii ■ 

An! about - v cr r*l I '.he 1 ind. 

- lasted till the ninth. I tened, and the veil of 

uid'c U kS rent in tli- '.villi a loud 

\ \cr, r.ili'T, into thy hands I commil mj spirit; and having thus 
spired, Then the renturion obsen ing w h il had happt 

to God, saying, Assuredly this w:is a righteous num. 
ii nt at this sp< ctaoV, snd saw 
passed, returned, beating ih ir breasts. And all hi 

, :m i the women who had followed him from Galilee, 
. ;i distance, beheld these things. 

SECTION XT 
The Resurrection. 

\o\\ from Arimalhea, a city of Judea, there was a senator 

named taseph, a good and just man, who had not concurred in 

tions and proceedings of the rest, and who himself also 

expected (h< Reign of God. This man went to Pilate, and begged 

the holy of .' mis. And having taken it down, lie wrapped it in 

and laid it in a tomb cut in stone, wherein no m.m had ever 
been deposited. Now that slay was the preparation,! a:.d (he 

'. approached. And the women who had accompanied 
Ii sua from Galilee, followed Joseph, and observed the monument, 

>w the body was laid When the) returned, they provided 
spices and ointments, and then rested the Sabbath | according to 
\ii • commandment. 

XXIV, But the first day of the week^ they went by day .break, 
wi'h some others, to the tomb, carrying the spices which the} had 
provided; and found the stone rolled away from 'he monument; 
aid having Pound not the body of the Lord 

While the j were in perplexity on this account, behold two men 
stood by 'he m, in robes of a dazzling brightness. The women 
jilted, and fixing their eyes on the ground, these 9aid 
to them, Why do you seek the living among \\^ deadi He is 
not h< re t but is risen; remember how he spoke to you, before he 
left Galilei . raying, 'The Son of Man must be delivered into the 
fliamls of s nni rs, and be crucified, and the third d..y rise aj 
Then lb > remembered his words. 

On their return from the monument, they reported ti.e whole 
matter to the eleven, and to all the other disciples. It was Mary 
Magdalene, and Joanna, and Mary the mother of James, and 
( bet women with them, ufio i<id these things to the Apostles: 
but their account appeared to them as idle tales; they gave 'hem 
i > credit. P ter, however, arose and ran to the monument; and 

' *"' XXI frflsjatatoy. 



\ 



Ck. XXIV OF LUKE. 171 

stooping- down, saw nothing- there but the linen lying*. And he 
went away, musing with astonishment on what had happened. 

The same day, as two of the disciples were travelling to a 
village named Emmaus, sixty furlongs from Jerusalem, they con- 
versed together about all these events. While they were con- 
versing and reasoning", Jesus himself joined them, and went along 
with them. But their eyes were so affected, that they did not 
know him. And he said to them, What subjects are these about 
which you confer together? and why are you dejected? And one 
of them, named Cleopas, answered, Are you the only stranger* 
in Jerusalem, v\ho is unacquainted with the things which have 
happened there so lateh ? What things? said he. They answer- 
ed, Concerning Jesus the Nazarene, who was a prophet, powerful 
in word and deed, before God and all the people; how our chief 
priests and magistrates have delivered him to be condemned to 
death, and have crucified him. As for us, we trusted that it had 
been he who should have redeemed Israel. Beside all this, to-day 
being the third day since thpse things happened, some women of 
.our company have astonished us; for having gone early to the 
monument, and not found his body, they came and told us that 
they had seen a vision of heavenly messengers, viho said that he 
is alive. Whereupon some of our men went to the monument, 
and found matters exactly as the women had related; buthimthey 
saw not. 

25. Then he said to them, O thoughtless men, ard backward 
to believe things which have been all predicted by the Prophets: 
Ought not the Messiah thus to suffer, and so to enter into hisglory? 
Then beginning with Moses, and proceeding through all '.he 
Prophets, he explained to them all the passages relating to him- 
self. AVhen they came near the village, whither they were travel- 
ling, he seemed as intending to go farther; but they constrained 
him, saying, Abide with us, for it grows late, and the day is far 
spent. And he went to abide with them. While they were at 
table together, he took the loaf, and blessed and broke it, and 
distributed to them. Then their eyes were opened, and they 
knew him; and he disappeared. And they said one to another, 
Did not our hearts burn within us, while he talked with us on the 
road, and expounded to us the scriptures? 

Immediately they arose, and returned to Jerusalem, where they 
found the eleven, and the rest of their company, assembled, who 
said, The Master is actually risen, and has appeared to Simon. 
These also recounted what had happened on the road, and how' he 
\va3 discovered to them in breaking the loaf. 

While they discoursed in this manner, Jems stood in the midst of 
them, and said, Peace be to you. But they were amazed and 
affrighted, imagining that they saw a spirit. And he said to them,, 
Why are you alarmed > And wherefore do suspicions arise in your 
hearts? Behold my hands and my feet; it is I myself; handle me 
and be convinced;" for a spirit has not flesh and bonos as you see me 

* Appendix, No. XXVII, 



THE TES1 IMONM I <h. fcxi 

i hands :«m<1 his f 

■ 
and eal in 
r told you hile l 

I :tll tfiC th ' 

mei b musi 

he ac 

! t<> t',i< in, Thus it ia ^ 

the <lt ad the 
i d the renrii bm n "t bru should ! 
ons, beginning at J< ru 
Now -. • . and behold I send you thai 

which but continue you in the i 

Jcru.sc. ai be invested with nowi r from above. 

He then led diem out as fai ny, and lifted up hi- 

and blessed them. And while he ^ g ttn.ni, he was parted 

from them, and carried up n. And having worshipped 

they returned to Jerusah m with great ioj ; and were con 



THE 

TESTIMONY 



IN 9 

THE APOSTLE. 

First published in Ephesus, A. D. 68. 

John's ritErACE. 

I. IN the beginning was the Word, and the Word was with God', 
and the Word was God. This was in the beginning with God. All 
things were made by it, and without it not a single creature was 
made. In it was life, and the life was the light of men. And the 
light shone in darkness; but the darkness admitted it not. 

SECTION I. 
The Testimony of John the Immerser, 

6. A MAN named John was sent from God. This man came as a 
witness to testify concerning the light, that through him all migiit 
believe. He was not himself the light, but came to testify concern- 
ing the light. The true light was he who, coming into the world, 
enlightens every man. 

He was in the world, and the world was made by him; yet the 
world knew him not. He came to his own land, and his own people* 
did not receive him; but to as many as received him, believing in his 
name, he granted the privilege of being children of God, who derive 
their birth not from blood, nor from the desire of the flesh, nor from 
the will of man, but n-om God. 

And the Word became incarnate, and sojourned amongst us (and. 
we beheld his glory, the glory as of the only begotten of the Father,) 
full of grace and truth. (It was concerning him John testified, 
when he cried, 'This is He of whom I said, He that comes after me 
'is preferred to me; for he was before me.') Of his fulness we all 
have received, even grace for his grace: for the law was given by 
Moses; — the grace and the truth came by Jesus Christ. No one ever 
saw God; it is the only begotten Son, that is in the bosom of the 
Tather, who has made him known. 

Now this is the testimony of John, When the Jews sent priests 
and Levites from Jerusalem to ask him, Who are you ? he acknow- 
ledged and denied not, but acknowledged, saying, I am not the 
Messiah. And they asked him Who then? Are you Elijah? He 
said, I am not. Are you the Prophet? He answered, No- They 

*Jppendix, No. XXVIII. 

15* 



1? 1 1 ill. fES I LM( 

said, T( 11 then who yen 

ul u- \\ hat do you aaj <■: 
whose voice proclaims i Mu btraigh 

f/,r Lord,* " 1 1 Mud the Prophi • » 

were of the Pharisees. A m I 

then do you immerse! if you b ah, north* 

Prophet? John answered, ] 

amongst you whom you I . ho com* 

and was before me, a h 1 1 am not wortliy to loos< 

'I'liis happened al Bethany 
immersing. 

Oa the marrow John 
th« Lamb of God which tal i 

he concerning whom I sal( \' 

to me; for he was before m< ' a I knew him not: but to 

the end that I*;.- ma; be dlscovei I am come imwn 

in water. John testified furt! / the Spirit descendine, 

from heaven like a dove, and remaining Forth] part, 1 

.should not have known him, hud not He rse in 

water told me, 'Upon whomsoi v< r you Bhall • 
mg and remaining, the same is he who in th< llol) Spi 

Having therefore seen this, 1 testify that he i> Che Son oft 

35. The next day John being '• 
Jesus passing, and said. Behold the Lamb of God. Tlie two (lis 
hearing this, fojkyed Jcmis. And Jesus turning about saw them 
following, and said to them, What seek you? 1'hey answered; 
Rabbi, (which signifies Doctor,) where do you dwell? He n plied, 
Come, and see. They went and saw where he dwelt; und it I 
about the tenth hour,} abode u'.th him that day. One ofth 
who, having heard John, followed Jesus, was Andrew the ! 
of Simon Peter. The first he me1 w'as his own brother Sin 
whom he .said, We have found the Messiah! (a name cqu'w.v 
j And he brought bjm to Jesus. Jesus looking upon 
said, You are Simon, the son of Jona: you shall be called Cephas, 1 
which d< notes the sati c as Peter.a 

The next day Jesus resolved to go to Galilee, and meeting 1 Philip, 
said to him, Follow me. Now Philip was of Bethsaida, the city of 
Andrew and Peter. Philip meets Nathanael, and says to him, M e 
b... f und the person described by Moses in the law, and by tie 
PTophets, Jesus the son of Joseph, from Nazareth. Nathanai 
to him, Out of Nazareth c:m any good thing come? Philip answered, 
I and sec. Jesus saw Nathanael coming to him, and said concern- 

ing him, Behold an Israelite indeed, in whom is no g He. Nathanael 
. Whence do you knOW' me? Jesus answered, I saw you 
j ou were under the f --tree, before Philip call* d \ on. Nathan- 
ael reply i.ig, said to him, Rabbi, you are the Son of God: you arc 
1. Jesus answered him, saving, Because 1 told you 
you under tlie fig-tree, you believe' You shall see greater 



■ih. j.9j>p- No. XXIX. Four o'dod; afternoon. 
\Jtnoinied, ^anointed. *{Rotk. xliock. 






dl. II OF JOHN. 175 

thing's than this. He added, Most assuredly, I say to you, hereafter 
you shall see heaven open, and the messengers of God ascending 1 
from the Son of Man, and descending to him. 

SECTION II. 

The Entrance on the Ministry. 

IT. THREE days after, there was a marriage in Cana of Galilee,, 
and the mother of Jesus was there. Jesus also and his disciples were 
united to the marriage. The wine falling short, the mother of Jesus 
said to him, They have no wine. Jesus answered, Woman, what 
have \ ou to do with me? My time is not yet come. His mother said 
lo the servants, Do whatever he shall bid you. Now there were six 
water-pots of stone, containing two or three baths* each, placed 
there for the Jewish rites of cleansing. Jesus said to them, Fill the 
pots with water. And they filled them to the brim. Then he said, 
Draw now, and cany to the director of the feast. And they did so. 
When the director of the feast had tasted the wine made of water, 
not knowing whence it was (but the servants who drew the water 
knew,) he said, addressing the bridegroom, Every body presents 
the best wine first, and worse wine afterwards, when the guests have 
drunk largely; but you have reserved the best until now. This first 
miracle Jesus wrought in Cana of Galilee, displaying his glory : and 
his disciples believed on him.. 

12. Afterwards he went to Capernaum, he and his mother, and 
his brothers, and his disciples; but they stayed not there many days. 

And the Jewish passover being nigh, Jesus went to Jerusalem; 
and finding 1 changers sitting in the temple, and people who sold 
cattle, and sheep, and doves; he made a whip of cords, and drove 
them all out of the temple, with the sheep and cattle, scattering the. 
colli of the changers, and oversetting their tables; and said to them 
who sold doves, Take these things hence. Make not my Father's 
house a house of traffic. Then his disciples remembered these words 
of scripture, fi My zeal for your house consumes me." 

Hereupon the Jews said to him, By what miracle do you show us 
your title to do these things? Jesus answering, said to them, Destroy 
this temple, and I will rear it again in three days. The Jews replied, 
Forty and six years was this temple in building; and you would rear 
it in three days? But by the temple he meant his body. When 
therefore he was risen from the dead, his disciples remembered that 
he had said this, and they understood the scripture, and the word 
which Jesus had spoken. 

While he was at Jerusalem, during the feast of the passover, many 
believed on him, when they saw the miracles which he performed. 
But Jesus did not trust himself to them, because he knew them all. 
He needed not to recei>£ from others a character of any man, for he 
knew what was in man. 



**i bath contained about seven gallons and a half. 



eh. in 

in. \<.w there was ft Pharisee, c.tlK . of the 

lews, who came to Jesus by night, and said to him, Rabbi, we know 

that j i for no man « an do l 

miracles which you do, unless God be with him. Jesus answering, 
iaid to him, Mostassun . I • you, unless a man be born again, 

he cannot discern th< Reign of God Kicodemus replied, How can 
a grown mm be born? Can he enter his mother's womb anew, and 
be bar | ; nsw< n d, ' I to j od, unl 

man be born of water and Spirit, I enter the kingdom of 

God Tli;.t which is born of the fiesh is flesh; that which is born of 
the Spirit is spirit. Wonder not, then, that I said to you, Vow 
be bom again. The wind blows where it pleases, and you h< 
sound thereof bttfl know not whence it comes, or whither it 
m> it is v.i-li ( very one who is born of the spirit. Nicodt mus answer- 
ed, Ho\* can these things be I Jesus rephed, Are you the teacher 
i I, and know not these things? Most assuredly, I say to you, 
eak what we know, and testify what we hare seen; yet you 
ve not our testimony. If you understood not when 1 told you 
•ai'thly thinq:--, how will you understand when I toll you heavenly 
things' For none ascends into heaven, b t lie who descended from 
n; the Son of Man, whose abode is h< BV< n. As Mc* placet! 
on high the serpent in the wilderness, bo must the Son of Man he 
.ha» whosoever believes on him may not perish, but 
obtain eternal life: for God has so loved the world, as to give his only 
begotten Son, that whosoever believes on him may not perish, but 
obtain eternal life. For God has sent his Son into the world, not to 
condemn the world] but that the world may be saved by him. He 
who believes on him shall not be condemned; lie who believes not is 
d, because he has not believed on the name of the 
only begotten Son of God. Now this is the ground of condemnation, 
that the light is come into the world, and men have preferred the 
darkness to"the light, because their deeds were evil. For whosoevei 
does evil, hates the light, and shuns it, lest his deeds should be 
detected. But he who obeys die truth comes to the light, that it 
may be manifest that his actions arc agreeable to God. 

After this, Jesus went with his disciples into the ter rit or y of 
Judea, where he remained with them, and immersed. John also 
••.as immersing in Enon near Salim, because there was much watev 
there.- and people came thither and were immersed. For John was 
not yet cast 'nto prison. 

Now John's disciples had a dispute with a Jew about purification. 
Whereupon they went to John, and said to him, Rabbi, he who was 
with you near the Jordan, of whom you gave so great a character; 
he too immerses, and the people flock to him. John answered, A 
man can have no power but what he derives from heaven. Yon 
yourselves are witnesses for me, that I said, 'I am nol I 
but am sent before him.' The bridegroom is he who has the bride: 
but the friend of the bridegroom, who assists him, rejoices to hear 
the bridegroom's voice: this my joy therefore is complete. He must 
increase, while- I decrease. He who comes from above, is above all. 
He who is from the earth is earthly, and speaks as being from the 



fit. l\ OF JOHN. 17? 

earth, lie who conies from heaven is above all. What he testifies 
is what he has seen and heard; yet his testimony is not received. He 
who receives his testimony, vouches the veracity of God. For he 
whom God has commissioned, relates God's own words; for [to him] 
God gives not the Spirit by measure. The Father loves the Son, and 
has subjected all things to him. He who believes on the Son has life 
eternal; he who rejects the Son, shall not see life; but the vengeance 
of God awaits him. 

SECTION IIL 
The Journey to Galilee. 

IV. JESUS, knowing that the Pharisees were informed that he 
made and immersed more disciples than John (though it was not 
Jesus himself, but his disciples, who immersed,) left Judea, and 
returned to Galilee. 

Being obliged to pass through Samaria, he came to a Samaritan 
city called Sychar,* near the heritage which Jacob gave his soia 
Joseph. Now Jacob's well was there. And Jesus, wearied with 
the journey, sat down by the well, it being about the sixth hour.t 

7. A woman of Samaria having come to draw water, Jesus said to 
her, Give me to drink (for his disciples were gone into the city to buy 
food;) the Samaritan woman answered, How is it that you who are a 
Jew, ask drink of me who am a Samaritan? (for the Jews have no 
friendly intercourse with the Samaritans.) Jesus replied, If you 
knew "the bounty of God, and who it is that says to you, 'Give me 
to drink, ' you would bnve asked him, and he would have given you 
Jiving water. She answered, Sir, jou have no bucket, and the well 
is deep: whence then have you the living water? Are you greater 
than our father Jacob, who gave us the well, and drank thereof 
himself, and his sons, and his cattle? Jesus replied, Whoso drinks 
of this water, will thirst again; but whoever shall drink of the wafer 
which I shall give him, shall never thirst more; but the water which 
I shall give, shall be in him a fountain springing up to everlasting- 
life. The woman answered, Sir, give me this water, that I may 
never be thirsty, nor come hither to draw. Jesus said to her, Go, 
call your husband, and come back. She answered, I have no husband. 
Jesus replied, You say well, c l have no husband;' for you have had 
five husbands; and he whom you now have, is not your husband. In 
this you have spoken truth. The woman said, Sir, I perceive that 
you are a prophet. Our fathers worshipped on this mountain; and 
vou say that in Jerusalem is the place where men ought to worship, 
Jesus answered, Woman, believe me, the time approaches, when 
you shall neither come to this mountain, nor go to Jerusalem, to 
wr.vsh'p the Father. You worship what you know not; we worship 
\ ha« We know: for salvation is from the Jew r s. But the time comes, 
of rather is come, when the true worshippers shall worship the 
J'aihcr in spirit and truth: for sich are the worshippers whom the- 



fament, Shechem, 
\Jlppendify No. XXX. 



VII, 



17ft THE TfeSTlKOKl 

Father require-. God is a spirit, and the} that worship him, musl 
worship*him in spirit and truth. Th« woman replied, I know lhn1 
the- Messiah" comes, (that is, Christ^) when he is conn-, lie will 
leach us all things. J< sua said to her, I w ho sp< ak to \ ou am he. 

i pen this his disciples came and wondered thai he talked with a 
woman; yet none of them said, 'Whatdoyouseck? or win do you 
talk with her*' Tlien the woman left her pitcher, and having gone 
into the- city, said to the people, Come, se< a man who has tola me 
all that c vi v i did. is this tfae Ifeanah? Thej accor din gly went out 
of tin- city and came to him. 

\i tnwnile the disciples entreating him, said, Rabbi, eat. I!< 
answered, [have meat to eat of which you know not Tin 
his disciples one to another, Eias any man brought him food? J 
answered, My food is to do the will of him who sent me, and u> 
finish his work. Saj not, 'After four months conies harvest 1 
(say, lift up your eyes, and survej the fields; for they are already 
white enoum for harvest Tile reaper receives wages, and gathen 
the fruits for eternal life, that both the sower and the reaper may 
rejoice together. For herein the proverb is verified, 'One sows, and 
another reaps. 1 I send you to neap that whereon you have befltl 
00 labor: others labored, and you get possession of their labors. 

39. Now many Samaritans of that city believed in him on the 
testimony of the woman who said, 'He- told me all that ever I did. 1 
When, therefore-, they came to him, they besought him to stay with 
them, and he stayed there two days. And many more believed 
because of w hat the y heard from himst If; and they said to the woman. 
It is not now nn account of what yon havereportt d, that uv- believe-, 
for we have heard him ourselves, and know that this is truly the 
Saviour of the world, the Messiah. 

After the two days Jesus departed and went to Galilee [but not to 
Nazareth;] foi he bad hims< If declared that a prophet is not regard- 
ed in his own country. Being come inte, Galilee, be was well i 
eel by the Galileans, who had Been all that he did at Jerusalem during- 
the festival; for they likewise atte neled the festival. 

Then .lesus returned to (ana of Galilee, where he had maele the 
water wine. And there was a certain officer of the court, whose 
son lay sick at Capernaum, who, having heard that Jesus was come 
from Judea into Galilee, went to him, and entreated him to come and 
cure his son who was dying - . Jesus saiel to him, Unless you see signs 
and prodigies, you will not believe. The officer answered, Dome, 
sir, before my child elie. Jesus replieel, Go your way. Your son is 
well. And the man believed the word which Jesus had spoken, and 
went his way. As he was returning, his servants met him, and ac- 
quainted him that his boy was well. He then inquired of them the 
hour when he began to mend. They answered, Yesterday, at the 
seventh hour, the fever left him. Then the father knew that it was 
the same hour at w hich Jesus said to him, 'Your se;n is well;' and he 
and all his family believed. This second miracle Jesus performed 
after returning from Judea to Galilee. 

♦ 'it-, anrnnici jThc tmj&bi, 



i 



ch. v of John. 179 

SECTION IV. 
The Cure at Btthesda. 

V. AFTERWARDS there was a Jewish festival, and Jesus went 
to Jerusalem. Now there is at Jerusalem, nigh the sheep gate, a bath, 
■ailed in Hebrew Bethesda, which has five covered walks. In these 
lay a great number of sick, blind, lame, and palsied people, waiting 
for the moving of the water. For a messenger at times descended 
into the bath, and agitated the water; and the first that stepped in, 
after the agitation of the water, was cured of whatever disease he had. 

Now there was one there who had been diseased eight and thirty 
vears. Jesus, who saw him lying, and knew that he had been long 
ill, said to him, Do you desire to be healed ? The diseased man 
answered, Sir, I have nobody to put me into the bath when the water 
is agitated: but while I am going', another gets down before me, 
Jesus said to him, Arise, take up your couch, and walk. Instantly 
the man was healed, and took up his couch, and walked. 

Now that day was the Sabbath The Jews therefore said to him 
that was cured, This is the Sabbath. It is not lawful for you to 
carry the couch. He answered, He who healed me, said to me, 
'Take up your couch and walk.' They asked him then, Who is the 
man that said to you, 'Take up your couch and walk?' But he that 
had been healed, knew not who it was; for Jesus had slipt away, 
there being a crowd in the place. 

Jesus afterwards finding him in the temple, said to him, Behold 
you a"e cured; sin no more, lest something worse befal you. The 
man went and told the Jews that it was Jesus who had cured him, 
Therefore the Jews persecuted Jesus, and sought to kill him, because 
he had done this on the Sabbath. 

17. But Jesus answered them, As my Father hitherto works, I 
work. For this reason the Jews were the more intent to kill him, 
because he had not only broken the Sabbath, but by calling God 
peculiarly his Father, had equalled himself with God. Then Jesus 
addressed them, saying, Most assuredly, I say to you, the Son can do 
nothing of himself, but as he sees the Father do: for what tilings 
soever he does, such does the Son likewise. For the Father loves 
the Son, and shows him all that he himself does: nay, and will show 
him greater works than these, works which will astonish you. For 
as the Father raises and quickens the dead, the Son also quickens 
whom he will: for the Father judges no person, having committed 
the power of judging entirely to the Son, that all might honor the 
Son, as they honor the Father. He that honors not the Son, honors 
not the Father who sent him, Most assuredly, I say to you, he who 
hears my doctrine, and believes him who sent me, has eternal life« 
and shall not incur condemnation, having passed from death to life, 
Most assuredly, I say to you, the time comes, or rather is come, when 
the dead shall hear the voice of the Son of God, and hearing they 
shall live. For as the Father has life in himself, so has he given to> 
the Son to have life in himself \ and has given him even the judicial 

*IIovs? of mercy. 



IM) I HE 1 ESI [HO <i\ ell. VI 

i Boo of M.ni. Wonder not at this; for the 
when ;ill thai are in th< tall hear his voice, and 

shall come forth. They that hare done good, shall arise to enjoy 
life ; th \ that have done i vil, shall arise to iuffer punishment. I can 
do nothing of myself; as I bear I judgi ; and mj judgment is 
because 1 seek not to please myself, but to please the Father who 
sent me. 

If I alon ning myself, mj testimony is not to be 

Tling Tin ■: and I know 

thai his testimony ofm arded. I'ouyoi 

to John, and he bore witness to the truth. A- for me, I neetl no 

human testimony ; I only urge this for your salvation. II«- was the 

i and shining lamp; and for a while you w ere glad to enjo; bis 

But l ha\ - mom than John s; for the works which tic 

has empowered me to perform, the works themselves which I 
i tent me. 

Nay, the Father who sent me, has himself attested roe. Did you 
never h ce, or see his form? Or have you forgotten his de- 

i I ration, that you believe no1 him whom he has commissioned? 

i . the script) >i think to obtain, hy 

them, eternal life. Now these also arc witnesses for me; \ 
v. ill not come to me that you may obtain life. I honor 

from men; but I know yon, that you are strangers to the love of God. 
I am come iii my Father's name, and you do not receive me; if another 
come in his own name, you will receive him. How can you believe, 
while you court honor one from another, regardless of the honor 
i comes from God alone ? Do not think that I am he who will 
you to the Father. Your accuser is Hoses, in whom you 
confide. For if you believed M «< ■, you wo lid believe me, for h( 
wrote concerning me. But if you believe not his writings, how shall 
you believe my words' 

SECTION V. 

The People twice fed in the Desert. 

VI. AFTERWARDS Jesus crossed the sea of Galilee [also called;, 
of Tiberias: and a great multitude followed him, because they had 
seen the miraculous cures which he had performed And Jesus went 
up on a mountain; w here he sat down with his disciples. Now the 
passover, the Jewish festival, was near. 

Jesus lifting up his. eyes, and perceiving 1 that a great multitude was 
flocking to him, said to Philip, Whence shall we buy bread to feed 
people' (This he said to try him: for he knew himself what 
he was to do.) Philip answered, Two hundred denarii* would not 
purchase bread enough to afford every one a morsel. One of his 
disciples, Andrew , Simon Peter's brother, said to him, Here is a boy 
has five barley loaves, and two small fishes, but what are they among 
so many' Jesus said, Make the men lie down. Now there was 

\lbout 25 dollars. 



\ 



CA. VI OF JOHN. 181 

much grass hi the place. Bo they lay down, in number about five 
thousand. And Jesus took the loaves, and having- given thanks, 
distributed them to those who had lain down. He gave them also 
of the fishes as much as they would. When they had eaten suffi- 
ciently, he said to his disciples, Gather up the fragments which 
remain that nothing be lost. They therefore gathered, and with 
the fragments which the people had left, of the five barley loaves,, 
they filled twelve baskets. When those men had seen the miracle 
which Jesus had wrought, they said, This is certainly the Prophet 
who comes into the world. Then Jesus knowing that they intend- 
ed to come, and carry him off to make him king, withdrew again 
alone to the mountain. 

In the evening his disciples went to the sea, and having em- 
barked, were passing by sea to Capernaum. It was now dark; 
and Jesus was not come to them. And the water was raised by a 
tempestuous wind. When they had rowed about five and twenty 
or thirty furlongs,* they observed Jesus walking on the sea, very 
near the bark, and were afraid. But he said to them, It is I, be 
not afraid. Then they gladly received him into the bark; and the 
bark was immediately at the place whither they were going. 

On the morrow, the people who were on the sea-side, knowing 
that there had been but one boat there, and that Jesus went not 
Into the boat with his disciples, who went alone (other boats 
however arrived from Tiberias, nigh the place where they had 
eaten, after the Lord had given thanks,) knowing, besides, that 
neither Jesus nor his disciples were there, embarked and went to 
Capernaum seeking Jesus. 

25. Having found him on the opposite shore, they said to him, 
Rabbi, when did you come hither. 1 ' Jesus answered, Most assu- 
redly, I say to you, you seek me, not because you saw miracles* 
but because you eat of the loaves, and were satisfied. Work no- 
for the food which perishes, but for the food which endures 
through eternal life, which the Son of Man will give you: for to 
him the Father, that is, God, has given his attestation. They 
asked him, therefore, What are the works which God requires 
us to do? Jesus answered, This is the work which God requires, 
that you believe on him whom he has commissioned. They re- 
plied, What miracle then do you, that seeing it, we may believe 
you? What do you perform? Our fathers eat the manna in the; 
desert; as it is written, u ffe gave them bread of heaven to eat." 
Jesus then said to them, Most assuredly, I say to you, Moses did 
not give you the bread of heaven; but my Father gives you the 
true bread of heaven: for the bread of God isthat which descends 
from heaven, and gives life to the world. They said, therefore, 
to him, Master, give us always this bread. Jesus answered, I am 
the bread of life. He who comes to me shall never hunger, and 
he who believes on me shall never thirst. 

But as I told you, though you have seen me, yon do not 
believe. Whatever the Father gives me, will come to me; and 

* Between three and four miles. 

16 



182 THE TESTIMONY C'/t.Xl 

him who comes to me I will not reject. For I descended from 
hca\iu to do, not my own will, but tlie will of him who sent me. 
Now this is ihe will of him who .sent me, that I should lose nothing 
of what he has given me, hut raise the whole again at the last day. 
This is the will of him who sent me, that whoever recognizes the 
J- on, and believes on him, should obtain eternal life, and that I 
should raise bun again at the last day. 

The Jews then murmured against him, because he said, 'I am 

the bread which descended fiom heaven:' and they said, Is not 

this Jesus, the son of Joseph, whoso father and mother we know? 

How then does he say, *1 descended from heaven.'' Jesus thtve- 

, iBWered, Murmur not amongst yourselves: no man can come 

i | in*-, unless the Father who has sent me, draw him; and him I 

will jaise again at the last day. Jt is written in the prophets, 

taught of God." Every one who has heard, and 

learn', from the lather, comes to me. Not that any man, except 

him who is from (iod, has seen the Father. He indeed has seen 

the Father. Most assuredly, I say to you, he who believes on me 

has eternal life. I am the bread of life. Your fathers eat the 

manna in the desert, and died. Heboid the bread which descend* 

IB heaven, that whoso eats thereof may net die. 1 am the 

bread which descended from heaven. Whoso eats of this 

bread shall live lor ever; and the bread that I will give is my flesh, 

, ! a\\t for the life of the world. 

The Jews then debated among themselves, saying, How 

can this man give us his flesh to eat? Jesus, therefore, said to 

them, Most assuredly, I say to you, unless you eat the flesh of 

the Son of Man, and drink his blood, you have not life in you. 

Me that eals i,.y flesh, and drinks my blood, has eternal life; and 

1 will raise bin again at the last day: for rny flesh is truly meat, 

and my bloo 1 is truly drink. He who eats my flesh, and drinks 

my blood, abides in me, and 1 abide in him. As the Father lives 

who ^ent me; and I live by the Father; even so he who feeds on 

me, shall live by me, This is the bread which descended from 

heaven. It is not like the manna which your fathers eat, for they 

died: he that eats this bread shall live for ever. This discourse he 

Bpoke in the synagogue, teaching in Capernaum. 

Many of his disciples having heard it, said, This is hard doctrine; 
who can understand it? Jesus knowing in himself that his disci- 
ples murmured at i', said to them, Does this scandalize you? 
"What if you should see the Son of Man re-ascending thither, 
where he was before? It is the Spirit that quickens; the flesh 
jarofits nothing. The words which 1 speak to you are spirit and 
life. But thtvi are some of you who do not believe. (For Jesos 
knew from the beginning who they were that did not believe, and 
who he was that would betray him.) He added, Therefore 1 said 
tn v u, thai no man can come to me, unless it be given him by my 
Father. 

From this time many of his disciples withdrew, and accompanied 

him no longer. Then said Jesus to the twelve, Will you also go 

, Master, to whom sho'jle v,e go ? 



Ck. VII OF JOHN. 183 

You have the words of eternal life: and we believe and know that 
you are the Messiah, the Son of the living- God. Jesus answered 
them, Have not I chosen you twelve, yet one of you is a spy? He 
meant Judas Iscariot son of Simon; for it was he who was to betray 
him; though he was one of the twelve. 

VI T. After this Jesus travelled about in Galilee; for he would 
not reside in Judea, because the Jews sought to kill him. 

SECTION VI. 

The Feast of Tabernacles. 

NOW the Jewish feast of tabernacles was near. His brothers, 
therefore, said to him, Leave this country, and go into Judea, 
that your disciples may also see the works which you do. For 
whosoever courts renown, does nothing in secret: since you per- 
form such things, show yourself to the world. (For not even his 
brothers believed on him.) Jesus answered, My time is not yet 
come; any time will suit you. The world cannot hate you; but 
me it hates, because I disclose the wickedness of its actions. Go 
you to this festival: I go not thither, because it is not my time. 
Having said this, he remained in Galilee. 

10. But when his brothers were gone, he also went to the 
festival, not publicly, but rather privately. At the festival, the 
Jews inquired after him, and said, Where is he? And there was 
much whispering- among the people concerning- him. Some said, 
He is a good man. Others, No; he seduces the multitude. No- 
bod)', however, spoke openly of him, for fear of the Jews. 

About the middle of the festival, Jesus went into the temple 
and was teaching. And the Jews said with astonishment, Whence 
comes this man's learning- who was never taught? Jesus made 
answer, My doctrine is not mine, but his who sent me. Whoso- 
ever is minded to do his will, shall discern whether my doctrine 
proceed from God or from myself. Whoever teaches what pro- 
ceeds from himself, seeks to promote his own glory; whosoever 
seeks to promote the glory of him who sent him, deserves credit, 
and is a stranger to deceit. Did not Moses give you the law? Yet 
none of you keep the law. Why do you seek to kill me? The 
people answered, You are possessed. Who seeks to kill you? 
Jesus replied, I have performed one action which surprises you 
all. Moses instituted circumcision among you (not that it is from 
Moses, but from the patriarchs,) and you circumcise on the Sab- 
bath.* If, on the Sabbath, a child receive circumcision, that 
the law of Moses may not be violated; are you incensed against 
me, because I have, on the Sabbath, cured a man whose whole 
body was disabled? Judge not from personal regards, but judge 
according to justice. 

Then some inhabitants of Jerusalem said, Is not this he whom 
they seek to kill? Lo! he speaks boldly, and they say nothing to 
him. Do the rulers indeed acknowledge that this is the Messiah? 

* Saturday. 



i*4 THE I ESTIMO i i <ii. VI H 

But we know whence this man as, when the M< 

liill come, nobody will knew whence I < is. Jesus, who waatben 
Teaching in the temple, cried, I)" you know both a ho, and whence, 
I am? I came not of myself Bui he if true who sent me, whom 
vn:i know n'.f. As for me, I know him, because I came from him, 
*nd am commission* tl by him. Then they sought to apprehend 
tiim, but none hid bunds on him; for his hour was rot yet come. 
Many of the people, however, b< \\< red on him, and said, When 
ffi • Messiah snail come, will he do more miracles than this man 
does? 

When the Pharisee! heard that the people muttered such 
things concerning him, they and the chief priests despatched 
officers to seize him. Jesus therefore said, Yet a little while I 
remain with you; lh< n 1 go to him who sent me. You shall seek 
me, but shall not find me, nor be ab'e to get thither where I shall 
be. TheJewssaid among themselves. Whither will he go that wc 
shall not find him? "Will he go to t'.ie dispersed Greeks, and teach 
ihe Greeks? What means he by saying, 'Ye shall seek me, but 
shall not find me, nor be able to pet thither where I shall be?' 

•7. On tiie last and greatest day of the festival Jesus stood and 
^ried, saying, If any man thirst, let him come to me and drink 
He who believes on me, as the Scripture sa\s. shall prove a cistern 
whence rivers of living water shall Mow. This he spoke of the 
Spirit which they who believed on him were to receive; for the 
Spirit was not yet [given.] because Jesus was not yet glorified. 
.'any of the people having heard what was spoken, said, This is 
certainly the Prophet. Some said, This is the Messiah. Others, 
Does the Messiah come from Galilee? Does not the Scripture say 
that the Messiah will be of the posterity of David, and come fro"! 
Iiethlehem, the village whence David was? Thus the people 
were divided concerning him; and some of them would have 
seized him, but nobody laid hands upon him. 

Then the officers returned to the chief priests and Pharisees, 
who asked them, Wherefore have you not brought him? The 
• dlicers answered, Never man spoke like this man. The Pharisees 
replied, Are you also seduced? lias any of the rulers, or of the 
Pharisees, believed on him? But this populace which knows not 
'he law is accursed. Nicodemus, one of themselves, (he who 
came to Jesus by night,) said to them, Does our law permit us to 
condemn a man without hearing him, and knowing what he has 
done? They answered him, Are you also a Galilean? Search and 
you will find, that prophets arise not out of Galilee. Then 
man -vent to hit OWB house: but Jesus went to the Mount nj O'tves. 

VIII. — 2. Early in the morning he returned to the temple, and all 
the people having rome to him. he sat down and taught them. Then the 
■Scribes and Pharisees brought to him a -woman taken in adulter x, and 
having placed her in the middle, said to him, Jiabbi, t hit woman vat 
■'itrprized in the act of adultery. Now Moses has commanded in the 
/a-u that such should he stoned; but what do you say? They said thu 
to try him, that they might have matter for accusing him. But Jems 
having stooped down, was -writing with his Jtnger upon the g 



oi. VIII OF JOHN. 185 

ds they continued asking him, he raised himself and said to them, Let 
him -who is sinless amongst you throw the Jirst stone at her. Again- 
having stooped down, he wrote upon the ground. They hearing that, 
withdrew one after another, the eldest first, till Jesus was left alone with 
the woman standing in the middle. Jesus raising himself, and seeing 
none but the woman, said to her, Woman, where are those your accu- 
sers? Has nobody passed sentence on you? She answered, Nobody, 
sir. Jesus said to her, Neither do I pass sentence on you. Go and 
sin no more* 

Again Jesus addressed the people, saying, lam the light of the 
world: he who follows me shall not walk in darkness, but shall 
have the light of life. The Pharisees therefore retorted, You 
testify concerning- yourself; your testimony is not to be regarded. 
Jesus answered, Though I testify concerning myself, my testimony 
ought to be regarded; because 1 know whence I came, and whither 
I go. As for you, you know not whence I come, and whither I 
go. You judge from passion; I judge nobody: and if I do, my 
judgment ought to be regarded; for I am not single, but con- 
cur with the Father who sent me. It is a maxim in your law. 
that the concurrent testimony of two is credible. Now I am one 
who testify concerning myself; the Father that sent me is another 
who testifies of me. Then they asked him, Where is your Father;' 
Jesus answered, You know neither me, nor my Father: if you 
knew me, you would know my Father also. These things Jesus 
spoke in the treasury, as he taught in the temple, and nobody 
seized him, his hour not being yet come. 

21. Again Jesus said to them, I am going away; you will seek 
me, and shall die in your sin; whither I go, you cannot come. 
Then said the Jews, Will he kill himself, that he says, * Whither 
I go, ye cannot come?' He said to them, You are from beneath; 
I am from above. You are of this world; I am not of this world; 
therefore I said, You shall die in your sins: for if you believe not 
that I am he, you shall die in your sins. They, therefore, asked 
him, Who are you? Jesus answered, The same that I told you 
formerly. I have many things to say of you, and to reprove in you: 
but he who se-nt me is worthy of belief; and I do but publish to 
the world what I have learnt from him. They did not perceive 
that he meant the Father. Jesus, therefore, said to them, When 
you shall have raised the Son of Man on high, then you shall 
know what I am; and that I do nothing of myself, and say nothing 
which the Father has not taught me. And he who sent me is 
with me. The Father has not left me alone, because I alwavs do 
what pleases him. While he spoke thus, many believed on'him. 
Jesus, therefore, said to those Jews who believed him. If you 
persist in my doctrine, you are my disciples indeed. And you 
shall know the truth; and the truth shall make you free. 

Some made answer, We are Abraham's offspring, and were 
never enslaved to any man How say you, 'You s-hail be made 
free?' Jesus replied, Most assuredly, I say to you, whosoever 
commits sin is a slave to sin. Now the slave abides not in the 
family perpetually, the son abides perpetually. If, therefore, the 

* appendix, No, XXXI. 

*16 



lh*> IJli: T F.ST 1 MOW c/t. 1\ 

i"l, ed. I k 
\ i i' ,; ■ bo kill me, because my ooctriiu 

has no 

•) what yov i your father. They answered, 

Abraham is our father* Jeso 

dren, you waul I to kill 

me, a nun who have told you the truth wliich l received from 

Abraham ad her. T!i v y 

red, We were not born of fornication. Wehaveose Father, 

replied, If God were your] l would lov< 

!• md am come from God. I came not of n 

Why do you tand my language? rtiabe 

urn cannot bear my doctrine. The devU ii your Gather, and 

r from 
ing: he swerve tl from th here is no verackj 

\\ hen he tells a lie. he -; bly to his ehara ;. 

i Bar, and the father of lying 1 . AaJerme, became I speak the 
trash, you do not believe me. Which of you convicts me of 

' And if I speak truth, why do you not believe me? He who 
is of God regards God's words. Ifou regard them not, I 
ire not of God. 

48. The Jews then answered, Have we not r< . Vi, 

arc a Samaritan, and have • de* i 

lemon; but 1 honor my Father, and you dishonor me. As fin i 
seek not to promote my own giorj ; another seeks it who j 
Must assuredly, I say to you, whoever keeps my word, shall never 
ath. The Jews then said to him, Now we are certain that 
you have a demon: Abraham is dead, and the prophets? 
'Whoever keeps my word, shall n< atb.' Aw j 

than our father Abraham, who is dead? The proph< is a] 
whom do you think yourself? J< bus answered, If ! cm nunend n 

mmendation is nothing: it h my Father whom you oaMyot 
God who commends me. Nevertheless you know him not; but \ 
know him; and if I 9I1 I know him not, I shoi Id 

falsely like you: but 1 know him, and keep his word. Abraham youi 
father lone^d to see my day, and he saw and rejoiced. Th< 
replied, You are not yet fifty years old, and you have seen Abraham 
answered, Most assuredly, 1 say to you, before Abraham was 
born, I am. Then they took up stones to cast at him; but J08US 
concealed himself and went out of the temple, passing through 1hz 
' <<f tht/n. 

SECTION VI r. 

The Cure of the Man born Blind. 

IX. AS Jesus passed along, he saw a man who had been 
blind. And his disciples asked him, saying, Rabbi, who sinned, 
this man or his parents, that he was boas blind 1 * Jesus answered. 
Neith< " this man nor his parents sinned. It was only that the works 
of God might be displayed upon him, I must do the work of him 
who Rent me, while it is day; night comes when no nan can work. 



c/l. IX OF JOHN. 187 

While I am in the world, I am the light of the world. Having 1 said 
this, he spit upon the ground, and with the clay which he made with 
the spittle, anointed the blind man's eyes, and said to him, Go wash 
your eyes in the pool of Siloam (which signifies Sent.*) He went 
therefore and washed them, and returned seeing'. 

Then the neighbors, and they who had before seen him blind, 
said, Is not this he who sat and begged? Some said, It is he; 
others, He is like him. He said, I am lie. They asked him then 3 
How did you receive your sight? He answered, A man called Jesus, 
made clay and anointed my eyes, and said to me, 'Go to the pool of 
Siloam, and wash your eyes.' I went accordingly, and washed them, 
and saw. Then they asked Mm, Where is he? He answered, I 
know not. 

Then they brought him who had been blind to the Pharisees, 
(now it was on a Sabbath that Jesus made the clay and gave him his 
sight.) The Pharisees likewise, therefore, asked him how he had 
received his sight. He answered, He put clay on my eyes, and I 
washed them, and now see. Upon this some of the Pharisees said, 
This man is not from God, for he observes not the Sabbath. Others 
said, How can one that is a sinner perform such miracles? And they 
were divided among themselves. Again they asked the man who 
had been blind, What do you say of him for giving you sight? He 
answered, He is a Prophet. 

18. But the Jews believed not that the man had been blind, and 
had received his sight, until they called his parents and asked them ? 
Do you say that this is your son who was born blind? How then does 
he now see ? His parents answered, We know that this is our son, 
and that he was born blind; but how he now sees we know not. He 
is of age, ask him; he will answer for himself. His parents spoke 
thus, because they feared the Jews: for the Jews had already deter- 
mined that whosoever acknowledged Jesus to be the Messiah should 
be expelled the synagogue. For this reason his parents said, 'He is 
of age, ask him.' 

A second time, therefore, they called the man who had been bom 
blind, and said to him, Give glory to God; we know that this man is 
a sinner. He replied, Whether he be a sinner, I know not: one 
thing I know, that I was blind, and now see. They said to him again., 
What did he to you? How did he make you see ? He answered, I 
told you before; did you not hear? Why would you hear it repeated? 
Will you also be his disciples? Then they reviled him and said, You 
are his disciple. As for us, we are disciples of Moses. We know 
that God spoke to Moses; as for this man, we know not whence he 
is. The man replied, This is surprising, that you know not whence 
he is, although he has given me sight. We know that God hears not 
sinners; but if any man worship God, and obey him, that man he 
hears. Never was it heard before, that any man gave sight to one 
born blind. If this man were not from God, he could do nothing. 
They replied, You were altogether born in sins, and do you teach us? 
And they cast him out. 



'In the Old Testament, Shiloah and Siloah, 



i.ss Tlrt its i .mow eh. X 

n OUt, Ull'l h A II 

... Do you believe on the Son of God? He answered, Who is 

he, sir, thai I mat belie 9* on Mm? JeSUB s:ii<l to him, Not Ofllj 

Mm: bat it is he w'io t.dks with you. And lie cried, 
Master, I believe, and thr«« himself pi lore him. And 

.lesussuid, Kor judgment am I come into this world, that they who 
see not, ma) s t • , 1 1 i;iy b< come blii 

dd to him, Arc we also 
blind? Jesus answered, If you were olind, you would not haw sin; 
out ya fore your sin remains. 

\ M to you, he who enters not bv the door 

into th< 1, but climbs over the fence, is a thief and a robber. 

by the: door. To him the door-keener 

. and the sheep obey his voice. Hi- own sheep he calls In 

:,.l leads out. And having put out his shoe]), he walks before 

follow him, because they know his voice. They 

t follow a stranger, but flee from him, because they know not 

t'u voice of strangers. Jesus addressed this similitude to them, but 

did not comprehend what he said, lie therefore added, Most 

dly, I say to you, I am the door of the fold. All who have 

( ntered [in another manner] are thieves and robbers, but the sheep 

'. them not. 1 am the door: such as enter by me shall be safe. 

they shall go in and out, and find pasture. The thief comes only to 

steal, to slay, and to destroy. I am come that they may have life-, 

anil more than life. 

11. [am the good shepherd. The good shepherd gives bis life 

sheep. The hireling, who is not the shepherd, and to whom 

the sheep do not belong 1 , when lie sees the wolf coming, abandons 

the sheep and flees, and the wolf tears some and disperses the flock. 

The hireling flees, because he is a hireling, and cures not for the 

1 am the good shepherd. I both know my own, and am 

known by them; (even as the Father knows me, and I know the 

Father;) and I give un life for the sheep. I hare ether sheep be- 

which are not cf this fold. Them I must also bring; and they 

will obey my voice; and there shall be one flock, one shepherd. For 

tills the Father loves me, because I give my life, to be afterwards 

d. No cne forces it from me; but I give it of myself. I have 

power to give it, and I have power to resume it. This commission 1 

ived from my Father. 

a there was a division among the Jews, occasioned by this 

trse. Many ct" them said, He has a demon and is mad} why 

elo you hear him 5 Others said, These are not the worelsof a demoniac. 

( Ian a demon give sight to the blind? 

One.-, when they were celebrating the feast of the dedication at 
ing winter; as Jesus walked in the temple in Solo- 
portico, the J ews surrounding him, said to him, How long- will 
• ou keep us in suspense? If you be the Messiah, tell us plainly. 
Jesus answered, I said to you, but you believed not, 'The works 
which 1 do in my Father's name testify of ire.' Asforvou, you 
believe not, because you are not of my sheep. 'My sheep,' as I told 
> ou, 'obey my voice:' I know them, and they follow n,e. Besides, 



r/i. XI OF JOHN. 189 

f give them eternal life; and they shall never perish, neither shall any 
one wrest them out of my hands. My Father, who gave them me, is 
greater than all; and none ^an wrest "them out of my Father's hand. 
I and the Father are one. 

Then the Jews again took up stones to stone him. Jesus said to 
them, Many good works I have shown you from my Father; for 
which of these works do you stone me ? The Jews answered, For 
a good work we do not stone you; but for blasphemy, because you, 
being' a man, make yourself God. Jesus replied, Is it not written in 
your law, "I said, You are gods?" If the law styled them gods to 
whom the word cf God was addressed, and if the language of scrip- 
ture is unexceptionable, do you charge him with blasphemy whom 
the Father has consecrated his Apostle to the world, for calling him- 
self his Son ? If I do not the Works of my Father, believe me not, 
But if I do, though you believe not me, believe the works, that you 
may know and believe that the Father is in me, and I am in him. 

Thereupon, they attempted ag'ain to seize him; but he escaped out 
of their hands, and retired again towards the Jordan, and abode in 
the place where John first immersed. And many resorted to him, 
who said, John indeed wrought no miracle; but all that John spoke 
of this man is true. And many believed on him there, 

SECTION VIII. 
Lazarus raised from the Dead. 

XI. NOW one Lazarus of Bethany, the village of Maiy and her 
sister Martha, was sick. (It was that Mary who anointed the Lord 
with balsam, and wiped his feetpvith her hair, whose brother Lazarus 
was sick.) The sisters therefore sent to tell Jesus: Master, lo, he 
whom you love is sick. Jesus hearing it, said, This sickness will not 
prove fatal, but conduce to the glory of God, that the Son of God 
may be glorified thereby. Now Jesus loved Martha, and her sister* 
and Lazarus. Having then heard that he was sick, Jesus staid two 
days in the place where he was. 

Afterwards he said to the disciples, Let us return to Judea. The 
disciples answered, Babbi, but very lately the Jews would have 
stoned you, and would you return thither ? Jesus replied, Are there 
not twelve hours in the clay ? If any man walk in the day, he stumbles 
not, because he sees the light of this world: but if he walk in the 
night* he stumbles, because there is no light. Having spoken this, 
he added, Our frkrnd Lazarus sleeps, but I gx> to wake him. Then 
said his disciples, Master, if he sleep, he will recover. Jesus spoke 
cf his death; but they thought that he spoke of the repose of sleep. 
Then Jesus told them plainly, Lazarus is dead. And on your account 
I am glad that I was w<t there, that you may believe; but let us go to 
him. Then Thomas,* that is Didymus,j- said to his fellow-disciples, 
Let us also go, that we ma}' die with him. 

When Jesus came, he found that Lazarus had been already four 

"Thomas in Chaldee, and f Didymus in Greek* coin signify twin;. 



190 i HE i In I I «0N\ (It. XI 

das in the tomb. (\ ny being aboul fifteen furlongs* 

l( rusalem,) mam of the Jews oarae to Martha and M 
comfort them on tlic death of th . S\ irtha having heard 

thai Jeaus was coming, went and met him: but Mar} remained in the 
house. Then Martha said to Jesus, Master, ifyou had been here, 
my brotlier had not died But I know that even now, whata 
\ ou shall ask <>f* Bod, God v aaid to her, Your 

brother shall rise attain. Martha repu d, I know thai he will riac 
at the resurrection on the last day. Jesi beat I an there- 

iirrection and the life. He who belie%'es on me, though b 
had, shall liw: and no man v. ho lives and believes oa me, shall 
ever die. Do you believe this? She answered, Yes, Master, I 
believe that you are the Messiah, the Bon of God, He who comes 
into the world. Ilaving said this, sir- went and called Marj 
sister, whispering her, The Teacher is come, and calls for you. 
When Mary heard tin . Hid vent to bisA. Now 

Jesus had not yet entered the village, but was in the place where 
Martha 'met lum The Jews, then, who were condoling with Mary 
in the house, when they saw thai hastily, and went out, 

followed her, saying, E • the tomb to weep there. 

Mary being come to the place u - was, and seeing him, 

threw herself at his feet, saying, Had you been here, Master, ny 
r had not died. When Jesus saw her weeping, and the Jews? 
weeping who came with her, lie groaned deeply, and was troubled, 
ind said, Where have you laid him? They answered and said, 
Master, come and see. Jesus wept The Jews therefore said, Mark 
how he loved him. Rut some of them said, Could not he who gave 
night to the blind man, ited this man'-: death? Jesus 

therefore again groaning came to thofjnonument. It was a cave, the 
entrar.ee whereof w as shut up with a stone. Jesus said, Remove the 
stone. Mart \r of die deceased, answered, Bis, by this 

time the smell is offensn e, for this is the fourth (hy. St sus replied, 
Saiel I not to you. If you helievc. you shall see the glory of God?' 
Then they removed the stone. And Jesus lifting up his ey€s, said, 
Father, I thank thee that thou hast heard me. As for me, I know 
that thou nearest me always: but I speak for the people's sake who 
surround me, that they may believe that thou hast sent me. After 
these words, raising" his voice, he cricel, Lazarus, come forth! J&nd 
he who had been dead came forth, hound hand and foot with fillets, 
and his face wrapped in a handkerchief. Jesus said to them, Unbind 
him, and let him go. Many therefore of the Jews who hud come to 
Man, and seen what Je.su* did. believed on him. Bui some of them 
repaired to the Pharisees, and told them what Jesus had elone. 

47. Whereupon the chief priests and the Pharisees assembled the 
sanhedrim, and said, What are we doing' for this man works many 
miracles. If we let him go on thus, every boely w ill believe on him, 
nd the Romans will come and destroy both our place and nation. 
One of them named Caiaphas, who was liigh priest that year, said to 
them, You are utterly at a loss, and do not consider, that it is better 

'Act fux mila 



c/l. XII OF JOHN. 191 

for us that one man clie for the people, than that the whole nation 
should be ruined.* This he spoke, not of himself, but being 1 high 
priest that year, he prophesied that Jesus should die for the nation, 
and not for that nation only, but that he should assemble into one 
body the dispersed children of God. From that day, therefore, they 
concerted how they might destroy him. For this reason Jesus ap- 
peared no longer publicly among 1 the Jews, but retired to the country, 
near the desert, to a city called Ephraim, and continued there with 
his disciples. 

Meantime the . Jewish passover approached, and many went to 
Jerusalem from the country, before the passover, to purify them- 
selves. These inquired after Jesus, and said one to another, as they 
stood in the temple, What do you think? Will he not come to the 
festival.' 1 Now the chief priests and the Pharisees had issued an 
older that whosoever knew where he was, should discover it, that 
they might apprehend him. 

XII. Six days before the passover Jesus came to Bethany, where 
Lazarus was, whom he had raised from the dead. There they made 
him a supper, and Martha served: but Lazarus was one of those 
who were at table with him. Then Mary taking 1 a pound of the 
balsam of spikenard, which was very valuable, anointed the feet of 
Jesus; and wiped them with her hair, so that the house was filled 
with the odor of the balsam. Whereupon one of his disciples, Judas 
Iscariot, Simon's son, who was to betray him, said, Why was not 
this balsam sold for three hundred denarii, + which might have been 
given to the poor? This he said, not that he cared for the poor, but 
because he was a thief, and had the purse, and carried what was put 
therein. Then Jesus said, Let her alone. She has reserved this 
to embalm me against the day of my burial. For you will always 
have the poor amongst you; but me you will not always have. 

A great number of the Jews, knowing where he was, flocked 
thither, not on account of Jesus only, but likewise to see Lazarus 
whom he had raised from the dead. The chief priests, therefore, 
determined to kill Lazarus also, because he proved the occasion that 
many Jews forsook them and believed on Jesus. 

SECTION IX. 

The Entry into Jerusalem. 

ON the morrow a great multitude who were come to the festival, 
hearing that Jesus was on the road to Jerusalem, took branches of 
palm-trees, and went to meet him, crying, Hosanna!+ blessed be 
Israel's King who comes in the name of the Lord.§ Now Jesus 
having found a young ass, was riding thereon, agreeably to what is 
written, "Fear not, daughter of Z ion; beliold your King comes, sit ling 
on an ass's colt. " These things the disciples did not understand at 
first; but after Jesus was glorified, they remembered that thus it had 
been written concerning him, and that thus they had don<M chirr., 

* Appendix, No. XXXII. f About 36 dollars, 
$ Save now I pray. § Jehovah . 



niE tkstim ch. XII 

And the people who had been pn - I thai !>•• railed Lazaru ; 

out of the tomb, and raised bin from the dead. It was the nunor 
tin' he had wrought thia mini ■!«•, which made the people crowd to 
him. Tin- Pharuaes therefore raid among themselves, Ar 

you not sensible that you have do influence' Heboid the world id 
gone after him. 

Now among those who ram,- to worship at the festival, there were 
some Greeks Th applied to Philip of Bethsatda in Galilee, 
making this request, sir, we wish to see Jesus. Philip went and 
told Andrew: then Andrew and Philip told J< 

Jesus answered them, Baying, The time is come when the Son of 
Man must be glorified. Most assuredly, l say to you, when a grain 
of wheat is thrown into the ground, unless it die, it remains sing! ■ 
but if it die, it becomes very fruitful. He who loves his life, shall 

lose it; and he who hates his life in this world, shall preserve it 
eternally in the next Would an\ man serve me 5 let him follow me 
nnd where I am, there shall my servant also be. Jf any man serve 
Be, my Father will reward him. 

'27 Now is my soul troubled, and what shall I sa} } [Shall I SSty 
'Father, save me from this hour'" But I came on purpose for tie 
hour. Father, glorify thy name. Then came a voice from heaven, 
which said, 1 have both glorified, and will again glorify it. The 
people present heard the sound, and said, It thundered: others said, 
A heavenly messenger spoke to him. Jesus said, This voice came 
not for my sake, but for yours. Now must this world be judged. 
Now must the prince of this world be cast out. As for me, when I 
shall be lifted up from the earth, I will draw all men to myself. This 
I alluding to the death which he was to suffer. The people 
red, We have h arnt from the law that the Messiah will live for 
How do you say then that the Son of Man must be lifted up' 
\\ ho is this, the Son of Man' Jesus said to them, Yet a little while 
the litfht continues with you; walk, while you have it, lest darkness 
ov er take you: for he that walks in darkness knows not whither he 
goes. Confide in the light, while you enjoy it, that you may be son*, 
of light. Having spoken these words, he withdrew himself privately 
from them. 

But though he had performed so many miracles before them, they 
believed not on him; so that the word of the Prophet Isaiah was 
verified, "Lord, who has believed our report?" and "To ivhom is the 
arm of the Lord* discovered?" For this reason they could not be- 
lieve; Isaiah having said also, 'He has blinded tfteir eyes, and blunt* d 
"their understanding, that they might not see with their eyes, compre- 
( '/u.id with their understanding, and repent that /might reclaim them." 
These things said Isaiah, when he saw his glory and spoke concerning 
him. Nevertheless there were several even of the magistrates who 
believed on him, but, for fear of the Pharisees, did not avow it, lest 
they should be expelled the synagogue; for they preferred the ap- 
probation of men to the approbation of God- 

:vah. 



Crl. XI II OF JOHN. 193 

Then Jesus raising his voice, said, He who believes on me, it is 
not on me he believes, but on him who sent me. And he who be- 
holds me, beholds him who sent me. lam come a light into the 
world, that whosoever believes on me, may not remain in dark- 
ness. And if any man hear my words but do not observe them, 
it is not I who condemn him; for I came, not to condemn the 
world, but to save the world. He who despises me and rejects my 
instructions, has what condemns him. The doctrine which I have 
taught will condemn him at the last day. For I have not said any 
tiling from myself, but the Father who sent me, has commanded 
me what I should enjoin, and what I should teach. And I know 
that his commandment is eternal life. Whatever therefore I say, 
I speak as the Father has given me in charge. 

XIII. Jesus having, before the feast of the passover, perceived 
that his time to remove out of this world to his Father was come, and 
having loyed his own who were in the world, loved them to the 
last. Now while they were at supper (the devil having already 
put it into the heart of Judas [scariot, Simon's son, to betray him,) 
Jesus, though he knew that the Father had subjected every 
thing to him, and that he came from God, and was returning to 
Ged, arose from supper, and laying aside his mantle, girt himself 
about with a towel. Then lie poured water into the bason, and 
began to wash the feet of his disciples, and to wipe them with 
the towel wherewith he was girded. 

When he came to Simon Peter, Peter said to him, Master, would 
you wash my feet? Jesus answered, At present you do not com- 
prehend what lam doing; but you shall know hereafter. Peter 1 
replied, You shall never wash my feet. Jesus answered, Unless 
I wash you, you can have r.o part with me. Simon Peter said to 
him, Master, not my feet only, but also my hands and my head. 
Jesus replied, He who has been bathing, needs Only to wash his 
feet; the rest of his body beirg clean. You are clean, but not all. 
For he knew who would betray him; therefore he said, 'You are not 
all clean.' 

12. After he had washed their feet he put on his mantle, and 
replacing himself at the table, said to them, Do you understand 
what I have been doing to you? You call me the Teacher and the 
Master; and you say right; for so I am. If I then, the Master and 
the Teacher, have washed your feet, you aho ought o wash 01 e 
another's feet. For I have given you an example that you should 
do as I have done to you. Most assuredly, I say to you, the ser- 
vant is not greater than his master, nor the apostle greater than lie 
who sends him. Happy are you who know these things, provided 
you practise them. 

I speak not of you all. I know whom I have chosen; but that 
Scripture must be fulfilled, "He that eats at my tabic, has lifted Ms 
heel aga'nd me.'* I tell you this now before it happen, that when 
it happens, you may believe that I am the person. Most assuredly, 
I say to you, He that receives whomsoever 1 send, receives me; 
and he that receives me, receives hrm who sent me, 

17 



Tin; «■//. \i\ 

is troubled in spirit, and dc- 
1 1 ' you, thai one of you w ill 

upon another, doubt- 
spoke. Now one of his disciples, one whom 
, v, us lying ' 'eter, therefore, b«.tk- 

uued to him to inquire whom In meant, lie then reclining on 
-..it to him, Master, who is it: Jesus answered, it 
is he to whom 1 shall give thii morsel, after I have dipped it. And 
Having dipped tl tve it to Judas Iscariot, Bimon'a 

son. Alter receiving the morse ^ i n <1 into Win 

i him, What jou do, do quickly. Hut none at ;hc 
■. ■ ihis order. Some imagined because Ju« 
i 1 the purse, that Jesus had signified to him to buy na 

i tival, or to gi\e something to the poor. When 
I, he immediately went out.- and it was 

as gone, .Tes;is said, The Son of Man is now gTo- 

. and God is gloriti< tl by b'im. It God is glorified by him, God 

..ill glorily him by himself, and that without delay. My 

I I ■ now bu1 a littie time to be with you. You will 

-ii k mc, and what I said to the Jews, 'Whither i go, von cannot 

. 1 say at present to you. A new" commandment I give 
that you love one another; that us I have loved you, you, also love 
one another. By this shall all men know that you are my dii;ci- 
plt s, it ) ou ha\ c love one to ai i ther. 

bimon Feter said tolvm, Master, Whither are you going 5 Jesus 
ai .».> i red, W hither ! am going, you cannot follow me now, but af- 
t< rwards youstiajl follow me. Peter replied, Master, why cannot 
', follow \oy presently? I will lay down my life for your sake. Je- 
hus answered him, \\ ill yon lay down your life for any sake ; Most 
. v, I say to you, the cock shall not crow, until you have 
disowns d mc thrj 

II OX X. 
Consolation to Ike Disciples. 

XIV. Let not your heart be troubled; believe on God and be^ 
..ii me. In n,\ Father's house are many mansions. If it 
were otherwise, 1 would have told you. I go to prepare a place 
tor yon: and alter 3 shall have gone and prepared a place for you, 
1 >\i'li return an I take you with mc, that where I am, there you 
also may be. And whither I am goinqr, you know, and the way 
you know. Thomas said to ow not whither 

yt.uare going How, then, can we. know the way? Jtsus an- 
swered, I am the < the4ruth, and the life.- no man comes 
to the Father; but b'y me. II d ;, ou known me, yen would have 
known m; Father also; and henceforth you know him, and have 
seen him* 

Phil him, Master, show w the, Father, and it suffices 

us. J esus replied, I ave 1 been « itb you so long, and do you not 
yetki 



ch. xv of jonx. 195 

How do you sav, then, 'Show us the Father?' Do you not believe 
that 1 am in the Father, and the Father is in me? The words 
which \ speak to you, proceed not from myself: as to the works, it 
is the Father dwelling in me who does them. Believe that I am 
in the Father, and the Father z's in me; if not on my testimony, br 
convinced by the woi ks themselves. Most assuredly, I say to you. 
He who believes on me, shall himself do such works as I do* nay, 
even greater than these he shall do; because 1 go to mv Father, and 
will do whatsoever you shall ask in my name. That the Father n ay 
be glorified in the Son, whatsoever you shall ask in my name, I will do 

15. If you love me, keep my commandments; and 1 wiii entreat 
the Father, and he will give you another Monitor, to continue with 
you for ever, even the Spirit of Tru'h, whom the world cannot re 
ceive, because it neither sees him nor knows htm; butyou shall 
know him, because he will abide with you, and be in you. I 
will not leave you orphans; I will return to you. Yet a little 
while, and the world shall see me no more; but you shall see 
rne; becouse I shall live, you also shall live. On that day you shall 
know that I am in my Father, and you are in me; and I am in you. 
He that has my commandments and keeps them, he it is who loves 
me; and he who loves me, will be loved of my leather, and I will 
Jove him, and discover myself to him. Judas (not Iscariot) said 
to him, Masier, wherefore will you discover yourself to us, and not 
to the world? Jesus answering, said to frm, If a man love me, he 
will observe my word; and my Father will love him; and we will 
come to him, and dwell with him. He who loves me not, disre- 
gards my words; yet the word which you hear is not mine, but the 
Father's who sent me. 

I tell you these things while I remain with you. But the Moni- 
tor, the Holy Spirit, whom the Father will send in my name; he 
will teach you all things and remind you of all that I have told 
you. Peace I leave you, my peace I give you; not as the world 
gives, do I give to you. Benot disheartened; be not intimidated- 
You have heard me say, 'I go away and will return to you.' If 
you loved me, you would rejoice that I go to the Father, 
because my Father is greater than I. This I tell you now before 
It h ppen, that when it happens, you may believe. I shall not 
henceforth have much conversation with you; for the prince of 
the world is coming, though he will find nothing in me; but this 
must be, that the world may know that I love the Father, and do 
whatsoever he commands me. Arise, let us go hence. 

XV. I am the true vine, and my Father is the vine dresser. 
Every barren branch in me he lops off: every fruitful branch he 
cleans by pruning, to render it more fruitful. As for you, you are 
already clean through the instructions I have given you. Abide 
in me, and I wiil abide in yon: as the branch cannot bear fruit of 
itself, unless it adhere to the vine; no nore can you, un'ess you 
adhere to me. I am the vine; you are the branches. He who 
abides in me, and in whom I abide, produces much fruit: for sever* 
ed from me you can do nothing. If any man adhere not to me, he 
is cast forth like the withered branches which are gathered for 



196 HIE TESTIS 

fuel, and burnt. If yon me, and my words abide In 

\ ou may «sk what vow will, am! it si. nil be granted you. 

II ■••■. in is my Father that you produce much frti 

shall > m be my disciple*. / 

continue in my ! u keep my commandments, you shall 

continue in my love; as I have k-;it my F.ther's commandments, 
and continue in hia love I giv yon these admonitions, that 1 
maj continue to have joy in you, an 1 that your joy may be com- 
this i . my commandment, that you love one another as ( 
love ; < ' t love has not any man than this, tola, 

hi.s hie For his friends. You art my friends, if you do whatever I 
« jmmand you. Henceforth I call not you servants; tor the servant 
knows not what his master will doj but I name you friends: for 
whatever I have learnt from my Father, I impart to }ou. It is 
not you who have chosen me; but \\ is I who have chosen you, 
and - chined you to go and bear fruit, fruit which will prove 
permanent, that the Father may give you whatsoever you shall 
Mk him in my name. 

This I command you, that you love one another. If the 
world ha*e.you, consider that it hated me before it haled you 
if you were of the world, the world would love its own, Hut 
because you are not of the world, I having selected you from the 
v. orld, the world hates you. Remember what I said to you, *The 
servant is not greater than his master.' If they have persecuted 
me, they will also persecute you; if they have observed my word. 

hey v. ill also observe yours. But all this treatment they will give 

i my account, because they know not him who sent me. If 

I had not come and spoken to them, they had not had sir.; but 

[hey have no excuse for their s'n. He that hates me, hates 

ktl r also, if I Kad not done among 1 them such works as 

none i did, they had not had sin; but now they 

pen them, and ; both me and my Father, 'i hua they 

verify that in their law, hout cause.'* 

hen the Monitor is come, whom 1 will send you from the 

Father, the Spirit oi' 'truth who proceed! from the Father, he. 

will testify concerning 1 me. And you also will testify, because 

ve been with me from the beginn 

XVI. These things I tell yon, thai you may not be insnared 

They will expel you nay, the time is cos 

when ice ti God. 

\nd the-e things lhej will do because they know not the Fathei 
i>or mo These things 1 now v it when the time 

shall come, you may remember 'hem to you. 1 

did not indeed mention them at ' ng*, because 1 was with 

you myself. And now that I go to him * me, none of you 

risks me, \\ hither do you goij But because of tho*e things which 
I have foretold you, you are overwhelmed with grief. 

Nevertheless 1 tell you the truth: it is for your good that I 
depart; for if I do not depart, the Monitor will not come to you. 
but if I go away, I will send him to you. And when he is Come, 
he will convince the world concerning sin, and 



ch. XVII OF JOHN. 197 

righteousness, and concerning- judgment: concerning sin, because 
they believe not on me; concerning righteousness, because I go 
to my Father, and you see me no longer; concerning judgment 
because the prince of this world is judged. 

I have many things still to tell you, but you cannot yet bear 
them. But when ihe Spirit of Truth is come, he will conduct 
you into all the'truth: for his words will not proceed from himself 
but whatsoever he shall have heard, he will speak, and show you : 
things to come. He will glorify me: for he will receive of mine 
what he shall communicate to you. Whatsoever is the Father's 
is mine; therefore I say that he will receive of mine to communis 
cate to you. 

Within a little while you shall not see me; a little while after 
you shall see me because 1 go to the Father. Some of the 
"disciples said among themselves. What means he by this, 'Within 
'a little while you shall not see me; a little while after you shall 
'see me; because I go to the Father?' What means this little while 
of v hich he speaks? We do not comprehend it. Jesus perceiv- 
ing that they were desirous to ask him, said to them, Do you 
inquire amongst yourselves about this that I said, 'Within a little 
'while you shall not see me; a little while after you shall see me? s 
Most assuredly, 1 say to you, you will weep and lament, but the 
world will rejoice: you will be sorrowful; but your sorrow shall 
be turned into joy. A woman in travail has sorrow, because her 
hour is come. But when her son is born, she remembers her 
anguish no longer, for joy that she has brought a man into the 
world. So ycu at present are in grief; but I will visit you again, 
and your hearts shall be joyful, and none shall rob you of your 
joy. On that day you will put no questions to me. Most assured- 
ly, I say to you, whatsoever you shah ask the Father ia my name, 
he will give you. Hitherto ycu have asked nothing in my name; 
ask and you shall receive, that your joy may be complete. 

25. These things I have spoken to you in -figures: the time ap- 
proaches when I shall no more discourse, to you in figures, but 
instruct you plainly concerning the Father. . Then you will ask in 
my name, and I say not that 1 will entreat the Father for you: for 
the Father himself loves you, because you love me, and believe 
that I came from God. From the presence of the Father I came 
into the world. A?;ain Heave the world, and return to the Father. 
His disciples rephed, Nov; indeed you speak plainly, and without 
a figure. Now we are convinced that you know all things, and 
need not that any should put questions to you. Sy this we believe 
that you came forth from God. Jesus answered them, Do yoti 
now believe? Behold the time comes, or rather is come, when 
you shall disperse, every one to his own, and shall leave me alone; 
yet I am not alone, because the Father is with me. These things 
I have spoken to you, that in me you may have peace. In the 
world you shall have tribulation. But take courage! I have over- 
come the world. 

XVII. When Jesus had ended this discourse, he said, lifting up 
his eyes to heaven, Father, the hour is come; glorify thy Sou. 
17* 



L9E 

with BUtl 

v. h< m thou ' 

thee the only tru 
lorificd tin 
thou g 

ow n presence v. i 
world 

Tien whon 

■ 
I 

;-.n thee; ar tu hast 

. 

••: from d by thee. It is Fox them 

that I pray. 1 pray not for , but for ll 

veil 3ie, bi And all mi we arc I 

tine mine, and 1 am glorified in them • longer 

i world; but these continue in the work!, and I come to 
Holy Father, preserve them in thy name whicl 
me, that t!: While I « 

the v drld, I kept them in thy name; those whom thou 
mc I have p Nu»e of them is lo^t, except the e 

i Scripture foretold. Dut now that I am coi 
to the .1 . 'hat ilieir joy in mc 

• ord to them, and the 
m, because the) '.. even as I 

am not of the wor! I: 1 do not pi iy thee to remo* *.:^r:i out of 
the world, hut to preserve them from evil. Of the \ 
are not, as I am not of the world te them by the 

thy wt rd is the truth. As thou 

world, 1 have made them my ) the world. And I 

consecrate myself for then;, that cd through 

the truth. 

20. Nor do I pray for these alone, bu* for those aJso who 
believe on mc through their teat all maj be oni 

?s thou Father art in me, and 1 am in thee, may be one 

in us, that the world may believe that thou hr:st < id that 

mc the glory which I have civen thena; tiiat they 
mra K.< me as v e are one; I in them, and thou in ne, thai 

. p H ct d, and that the • that thou 

-, and that thou lovest ('.:>->) a- thou lovi I alher, 

m thou hast give n me 

, thou 

i-u lovedst me b I .rmatir.n of the 

ather, though the wo not thee, 

I know th se know that I have thy commission. And 

m I have communicated, a icate, thy name; 

that I being in th« . share in the love wherewith thou 

loves*. 



cfy. XVIII OF JOHN. 

SECTION XL 

The Crucifixion, 

M\ III. WHEN Jesus had spoken these words, he passed with 
his disciples over the brook Kidron, where was a garden, into 
which lie entered and his disciples. Now Judas who betrayed 
him knew the place, because Jesus often resorted thither with 
his disciples. Then Judas having gotten the cohort,* and officers 
from the chief priests and the Pharisees, came thither with lan- 
terns, and torches, and arms. But Jesus, who knew all that was 
coming upon him, went forth and said to them, Whom do you 
seek? They answered him, Jesus (he Nazarene. Jesus replied, 
I am he. Now Judas who betrayed him was with them. He had 
no sooner said to them, 'I am he,' than they going backwards 
fell to the ground. He therefore asked them again, Whom do 
you seek? They s'dd, Jesus the Nazarene, Jesus answered, I 
have toid you that I am he. If, therefore, you seek me, let these 
go away. Thus was that which he had spoken verified, 'Of those 
whom thon gavest me I have lost none.* Then Simon Peter, who 
had a sword, drew it. and smote the high priest's servant, and 
cut off his right ear. Now the servant's name wasMalchus. Jesus 
then said to Peter, Put up the sword into the scabbard. Shall I 
not drink the cup which the Father has given mo? 

Then the cohort and their commander, and the Jewish officers, 
apprehended Jesus, and having bound him, brought him first to 
Annas,f because he was father-in-law to Caiaphas who was high 
priest that year. Now it was Caiaphas who had said in council to 
the Jews, Tt is expedient that one man die for the people.' 

15. Meantime Simon Peter and another disciple followed Jesus. 
That disciple being known to the high priest, entered his court- 
yard with Jesus. But Peter stood without at the door. Therefore 
the other disciple who was known to the high priest, went out 
and spoke to the portress, ai\d hroupht in Peter. Then this maid, 
the portress, said to Peter, Are not you also one of this man's 
disciples? lie answered, I am not. Now the servants and the 
officers stood near a fire which they had made, because it was 
cold, and warmed themselves. And Peter was standing with them, 
and warming himself. 

Then the high priest interrogated Jesus concerning his disciples 
and his doctrine. Jesus answered, I spoke openly to the world; 
I always taught in the synagogues and in the temple, whhherthe 
Jews constantly resort. I said nothing in secret. Why do you 
examine me? Examine them who heard me teach. They know 
what I said. When he had spoken thus, one of the officers who 
attended, gave him a blow and said, Do you answer the high 
priest thus? Jesus replied, If I i ave spoken amiss, show wherein 
it is amiss; if well, why d(- you smite me? Now Annas had sent 
him bound to Caiaphas the high priest. 

*A Roman troop of soldiers, containing about Jive hundred* 
•f Called by Jvsefihus, Ananus. 



it, w c/t. XIX 

himself, th< m, Are not you 

also one of !. d it, and said, I am not. 

i priest, a kinsman to him, who 
had cut oft', i iid, !' I npi ' with him? 

iin, and immediately the cock cr< 

tuse of Caiaphaa to the pr< 
iiir,:' 'a was now morning; but theJe va entered not tfje prctorium 

it in a condition 

ril.ttc, thei nl out to them and said, Of what 

red, if 1:'- wi r-r not a criminal, 

to yon. Pilate, therefore, said, 

him according' to yr,r.r law. 

The J I, We are not permitted to put any man to death. 

And thus v ken. signifying what death he shotild 

die, was .-.ccomplished. 

33. Then Pilate returned to the prctorium, and having called 

Jesus, said to him, You are the kirg of the Jews? Jesus answered, 

Do you say this of yourself, or did others tell you concc 

Pilate replied, Am I a Jew? Your own nation, yen, the chief 

priests have delivered you to me. What have you done? Jesus 

answered, My kingdom is not of this world. If my kingdom were 

«f this world, my adherents would hive fought to prevent rr.v 

falling into the hands of the Jews, but my kingdom is not hence. 

Pilate thereupon said, You are king then? Jesus answered, You 

say that I am king. For this I was born: and for this I came in'o 

the world, to give testimony to the truth. Whosoever is of the 

truth, hearkens to me. Pilate asked him, What is truth? and so 

raying, went out again to the Jews, and said to Them, Tor my part, 

g culpable in this man. But since it is customary that 

you one at the passover, will you that I release to you 

the king of ihe Jews? Then they ail cried, saying, Not this man, 

"abbas. Now Barabbas was a robber. 

XIX. Then Pilate caused him to be scourged. ildiers 

crowned him with a wreath of thorn which they had platted; and 

hiving thrown a purple mantle about him, said, Hail! king of the 

md gave him blows on the face. Pilate, there/ 
out agiin and said to them, Lo, I bring him forth to you, that 
may know that 1 find in him nothing culpable. Jesus then went 
forth wearing the crown of thorns and the purple mantle: and 
Pilate s?.id to them, Behold the man: When the chief priests and 
the officers saw him, they cried, saying, Crucify, crucify him! 
Pilate said to them, Take him yourselves and crucify him; as 
for m?, I fud no fault in him. The Jews answered, We have a 
law, and bv that law he ought to die, because he assumed the title 
of Son of God. 

When Plate heard this, he was the more afraid, and having 
returned to the prctorium, said to Jesus, Whence are you? But 
Jesus gave him no answer. Then Pilate said to him, Will you not 
speak to me? Do you not know that I have power to crucify you, 

'Procurator's palace, cr hall of audience. 



ch. XIX OF JOHN. 201 

and power to release you? Jesus Replied, You could have no 
power over me, unless it were given you from above; wherefore 
lie who delivered me to you has the greater sin. Thenceforth 
Pilate sought to release him: but the Jews exclaimed, If you 
release this man, you are not Cesar's friend. Whoever calls him- 
self king, opposes Cesar. 

Pilate, on hearing these words, ordered Jesus to be brought 
forth, and sat down on the tribunal in a place named' The Pave- 
ment, in Hebrew Gabbatha.* (Now it was the preparation! of 
the Paschal Sabbath, about the sixth hour. 4) And he said to the 
Jews, Behold your king. But they cried out, Away, away with 
him; crucify him. Pilate said to them, Shall I crucify your king? 
The chief priests answered, We have no king but Cesar. He 
delivered him, therefore, to them to be crucified. 

Then they took Jesus and led him away. And he carrying his 
cross, went out to a place called The Place of Sculls. (1 which is 
in Hebrew Golgotha, where they crucified him and two others 
with him, one on each side, and Jesus in the middle. Pilate also 
wrote a title, and put it upon the cross. The words were, JESUS 
THE NAZARENE, THE KING OF THE JEWS. And many 
of the Jews read this title (for the place where Jesus was crucified 
was nigh the city;) and it was written in Hebrew, Greek, and Latin; 
thereupon the chief priests said to Pilate, Write not 'The King 
of the Jews,' but 'Who calls himself King of the Jews,' Pilate 
answered, What I have written, I have written. 

23. When the soldiers had nailed Jesus to the cross, they took 
his mantle, and divided it into four parts, one to every soldier; 
they also took the coat, which was seamless, woven from the top 
throughout, and said among themselves, Let us not tear it, but 
determine by lot whose it shall be; thereby verifying the Scripture 
which says, ii Tlwy shared my mantle among them, and cast lots for 
my vesture." Thus therefore acted the soldiers, 

Now there stood near the cross of Jesus, his mother, and her 
sister Mary the wife of Cleopha?, and Mary the Magdalene Then 
Jesus observing his mother, and the dsciple whom he loved stand- 
ing by, said to his mother, Woman, behold your son. Then he- 
said to the disciple, Behold your mother. And from that hour the 
disciple took her to his own home. 

After this Jesus, knowing that all was now accomplished; that 
the Scriptfire might be fulfilled, said, I thirst. As there was a 
vessel there full of vinegar, they filled a spunge with vinegar, and 
having fastened it to a twig of hyssop, held it to his mouth. When 
Jesus had received the vinegar, he said, It is finished, and bowing 
his head, yielded up his spirit. 

The Jews, therefore, lest the bodies should remain on the cross 
on the Sabbath, § for it whs the preparation^ (and that Sabbath 
was a great day.) besought Pilate that their legs might be broken, 
aud the bodies might be removed. Accordingly the soldiers came 



*A raised place. + Friday. \ Twelve o'clock. 
\\Ful. Calvary, ^Saturday. ^Friday, 



I III. I 

and broke the legs of the firM. ami of the other who were crw 
with him. But when they i ind found ' i>at : 

already dead, they did not break h ; > k pa But ore of the soldiers 

with a spear pierced his side, whence blood and water imnu.' 
issued. He was an ey< beet! this, and '.is testimony 

deserves creditj nay. he is conscious that he speaks trum, ti;at j ou 
may believe. For these things happened (hat ihe Scripture might 
~>e verified, f his hours shall be N >, the 

Scripture says elsewhere, "They ahull look < ' 

SECTION 
The Resurrection. 

AFTER this Joseph the A 1 ima'hean, v. ho was a disciple or 
hut a concealed disciple, foi fear of t'u Jews asked ptrrr.ission < i 
Pilate to take away the body of J^ses; v Inch Pilate havh 
he went and took the body of Jesu?. NicodemuR alsr>, who had 
formerlv repaired to Jesus by night, came and bronght a mixture 
of myrrh and aloes, weighing about a hundred pout 
men took the body of Jesus, and wound i: in linen rollers with the 
spices, which is the Jewish manner of embalming. Ni.w in Jhe 
place where he. was crucified there was a garden, ard in the garden 
a new monument wherein no one had ever yet been laid. There 
they deposited Jesus on account of the Jewish preparation,* the 
monument being near. 

XX. The first day of the week j Mary the Magdalene went early 
to the monument, while it was yet dark, and saw that the stone had 
been removed from the entrance. Then she came running to Simon 
Peter, and to that other disciple whom Jesus loved, and said to 
them, They have taken the Mater out of the monument, r. 
know not where they have laid him. Immediately Peter went out. 
and the other disciple, to go to the monument. And b'jth ran* 
together, but the other disciple out-ran Peter, and came first to 
the monument: and stooping down, he saw the linen rollers lying, 
but went not in. Then came Smuii Peter, who followed him, and 
went into the monument, where he observed the rollers lying, and 
the handkerchief which had been wrapped about his head, not 
laid beside them, but folded up in a place by itself. Then the other 
disciple, who came first to the nv nument, entered also; ar.dhesaw 
and believed [the report.] For as yet they did not understand 
from the Scriptures that he was to rise from the dead. Then the 
disciples returned to their companions. 

But Mary stood without near the monument weeping. As she 
wept, s'ooping down to look into : he monument, c he S3w two 
messengers in white, sitting; where the body of Jesus h:.d lain, 
one at the head, the other at the feet. And tl ey said to her, 
"Woman, why do you weep 5 She answered, Because they have 






£.'/.'. XXI • 0F JOHN. 2(X:i 

taken away my Master, and I know not where they have laid him. 
Having 1 said this, she turned about and saw Jesus standing 1 , but knew 
not that it was Jesus. Jesus "Said to her, Woman, why do you weep? 
Whom do you seek } She supposing him to be the gardener, an- 
swered, Sir, if you have conveyed him hence, tell me where you 
have laid him, and I will take him away. Jesus said to her, Mary. 
She turning said to him, Rabboni, that is, Doctor. Jesus said to 
her, Lay not hands on me, for I have not yet ascended to my Father; 
but go to my brethren, and say to them, 'I ascend to my Father and 
your Father, my God and your God.' Mary the Magdalene went 
and informed the disciples that she had seen the Master, and that he 
had spoken these things to her. 

In tiie evening of that day, the first of the week,* Jesus came 
where the disciples were convened (the doors having been shut for 
fear or the Jews,) and stood in the midst, and said to them, Peace 
be to you. Having said this, he showed them his hands and his side 
The disciples, therefore, rejoxed when they saw it was their Master 
Jesus said again to them, Peace be to you. As the Father has sen! 
me, so send I you. After these words he breathed on them, and 
said to them, Receive the Holy Spirit. Whose sins soever you remit, 
are remitted to them; and whose sins soever you retain, are retained 

24. Now Thomas, that is Didymus,f one of the twelve, was no^ 
with them when Jesus came. The other disciples, therefore, said to 
him, We have seen the Master. But he answered, Unless I see in 
his hands the print of the nails, and put my finger to the print of the 
nails, and my hand to his side, I will not believe. Eight days after, 
the disciples being again in the house, and Thomas with them, Jesus 
came, the doors having been shut, and stood in the midst, and said. 
Peace be to }'ou. Then turning to Thomas, Reach hither your 
finger, he said, and look at my hands; reach also your hand and feel 
my side, arid be not incredulous, but believe. And Thomas answered, 
and- said to him, My Lord and my God. Jesus replied, Because you 
see me, Thomas, you believe : happy they who, having never seen., 
.shall nevertheless believe. 

Many other miracles Jesus likewise performed in the presence of 
his disciples, which are not recorded in this book. But these are 
recorded that you may believe that Jesus is the Messiah the Son of 
God, and that believing you may have life through his, name. 

XXI. Afterwards Jesus again appeared to the disciples at the sea 
of Tiberias, and in tins manner he appeared. Simon Peter and 
Thomas, that is, Didymus, Nathanael of Cana in Galilee, the sons 
of Zebedee, and two other disciples of Jesus being together, Simon 
Peter said, I go a-fishing. They answered, We will go with you. 
Immediately they went, and got aboard a bark, but that night caught 
nothing, In the morning Jesus stood on the shore; the disciples,, 
however, knew not that it was Jesus. Jesus said to them, My children, 
have you any victuals? They answered, No. Cast the net, cried he,, 
on the right side of the bark, and you will find. They did so, but 
were not able to draw it, by reason of the multitude of fishes. The:$ 

* Sunday. f8$e chapter ix 16, 



204 THE TESTIMONY OF -JOHN. rtl.XW 

that disciple whom Jesus I to Pete**, li ia the M 

Simon Peter h< aring that it was the Master, girl on his upper gar- 
ment (which he had laid asid« ; Sad threw himself into the se.i. Hut 
the Other disciples came in the boat (for they were not farther from 
land than about two hundred cubits) bragging the net with the 

fishes. Won they came ashore the] sal ■ are burning and fish bud 

thereon and bread. Jesus said to them, Bring of the fishes whidi yon 

have now taken- Simon Peter went back and drew the net to land, 

full of Utrge fishes, a hundred and hfty-thive; and the n- t u as not 

notwithstanding the number. Jesus said to them, Con, 

Meantime none of the disciples ventured to ask him, Who are 
knowing that it was the .Master. Jesus then drew :u :. . 
taking bread and fish, distributed among them. This is the third 
: t JesttS appeared to his disciples after his resurrection. 

1). When tin y had dined, Jesus said to Simon Peter, Simon, son 
of Jonas, do you love me more than these'* He answered, \, ^ 
Lord, you know that I love you. Jesus replied, Feed my Iambs, 
ind time he said, Simon, son of Jonas, do you lovi me? H<; 
answered, Yes, Lord, you know that I love you. Jesus replied, 
fend my sheep. A third time he said, Simon, son of Jonas, do 
you love me ? Peter, grieved at his asking- this question a third tim« , 
answered, Lord, you know all things; you know that i love you. 
replied, Feed my sheep. Most assuredly, I say to you, in your 
youth you girt yourself, and went whither you would; but in vour old 
;tge, you shall stretch out your hands, and another will gird you, and 
carry you whither you would not. This he spoke, signih ing by what 
death he should glorify God. After these words he said to him, 
Follow mc. 

And Peter turning about, saw the disciple whom Jesus loved, 
following, (the same who leaning on his breast at the supper, had 
asked who it was that would betray him.) Peter seeing him, said to 
Jesus, And what, Lord, shall become of this man } Jesus answered, 
Jf I will that he wait my return, what is that to \ on ' Follow you me. 
Hence arose the rumor among the brethren, that that disciple should 
•not die; nevertheless Jesus said not that he should not die, but *If I 
will that he wait my return, what is that to you?' 

It is this disciple who attests these things, and wrote this account; 
and we know that his testimony deserves credit. There were many 
ovher things also performed by Jesus, which, were they to be several- 
ly related, I imagine the world itself could not contain the volumes 
*'hat would be written:f Amen. 

* Appendix y No. XXXHI. jApp. No. XXXIY. 



THE 

'WRITTEN BY LUKE- 
PUBLISHED IN ROME, A. D. 64, 



LUKE S PREFACE, 

And Recapitulation of trie close of his former Narraike, 

T THE former treatise I composed, O Theophilus, concerning ail 
things which Jesus began both to do and to teach, even to the day in 
which he was taken up, after he had hy the Holy Spirit given charge 
to the apostles, whom he had chosen. To whom also he presented 
himself alive after his -sufferings, with many evident testimonials; 
being seen by them for forty days, and speaking of the things con- 
cerning the kingdom cf God. And having assembled them together, 
lie charged them not to depart from Jerusalem, but to wait for the 
promise of the Father, which, (said he,) you have heard from me, 
For John indeed immersed in water, but you shall be immersed in the 
Holy Spirit within these few days. They therefore being come to- 
gether, asked him, saving, Lord, will you, at this time, restore the 
kingdom to Israel? But he said to them, It is not for you to know 
those times or seasons which the Father has reserved in his own 
power. But you shall receive power of the Holy Spirit coming 
upon you, and shall be my witnesses in Jerusalem, and in all Judea„ 
and in Samaria, and even to the remotest parts of the earth. And 
having said these things.; while they beheld, he was lifted up, and a 
cloud received him out of their sight. And while they were sted- 
fastly looking up to heaven, as he ascended, behold two men in 
white raiment stood near them, who also said, Men of Galilee, why 
do you stand gazing up to heaven ) This Jesus, who is taken up 
from you into heaven, shall so come in the same manner as you have 
beheld him going into heaven. Then they returned to Jerusalem 
from the Mount called Olivet, which is a Sabbath day's journey* 
from Jerusalem. 

Now when they were entered [into the city,] they went up into 
an upper reom, where abode both Peter, and ' James, and. John, and 
Andrew, Philip and Thomas, Bartholomew and Matthew, James 
[the son] of Alpheus, and Simon the Zealot, and Judas [the brother] 
■of James. These all unanimously persevered in prayer and supply 
cation, with the women, and Mary the mother ef Jesus, and with 
jus brethren. 



* About two miles, 

18 



*h> , - Clt. II 



T/u Jlpp f Judat. 

\\i) '.ii up in th i.iili of the disciples, 

, (now the n nub r of ] t a h v.dw d 

■ 

' I | >;i\id, 

Id with the n v. ard of 
p in the n 
know n to nil the 
: .' that field is calh d in their 

I i M of Blocd. For it is written in the 

let ho man 

. there- 

d w ith us during all the tir.it 

• g in and coming out among us, 

in which he 

p from i -. one of'these should be mad* a witness with 

ction. And tiny set up two rnei called 

has, who was lurnamed Justus, am And they pray- 

• " u; Lord, who knowost the hearts of all, show which 

> ihoa Imst chosen, tlvtt he may take part of this mi 

.. , 1 a] Judas is fallen by [his] transgri 

■ to ' ivc out their lots, 

inhered with the eleven 



1 JON II. 
The Descent of the Holy Spirit and Commencement of the 
a of Messiah. 

if. WD \'l: n the day of Pcntecostf was completely arrived. 
Ihey ^ b unanimous in the same place: and on a 

as of a rushing violent wind; 

all the house where they were sitting- And there ap> 

i i to them separated t - of fire; and it rested upon 

. ich of them. And the) were;.]] filled with the Holy Spirit, and 

; :-k with other tongues, us the S] hit gave them a power 

mselves. Now there were sojourning in Jen 

- from every nation under heaven: and when this 

abroad, the multitude gathered together, and were 

: for every on< he; rd them speaking in his own dialect. 

nishc-d, and wondered, s. ; ring one to another, 

'. speak Galileans' And how do we every 

-I. \n. XXXV. 

, 7 ■'■! ■/' //if- Passover, and first day of Ike week 






th. 11 A^TS OF APOSTLES. 207 

one hear in his own native language, Parthians^ and Medee, and 
Elamites, and those that inhabit Mesopotamia, and Judea* and Cap- 
padocia, Pontus and Asia, Phrygia and Pamphylia, SJgypt, and tlw 
parts of Africa which are about Cyrene, Roman strangers also both 
Jews and proselytes, those of Crete, and Arabia;.;; we 
speaking" in our own tongues the wonderful works of God! And 
they were all in amazement and perplexity, and said pne to another, 
What can this mean ? But others mocking 1 , said, Surely these men 
are filled with sweet wine. • * 

14. Rut Peter standing- up with the eleven, raised his voice, and 
said to them, O men of Judea, and all you that inhabit Jerusalem! 
let this be known to you, and listen to my words; for these men are 
not drunk, as you suppose; since it is but the third hour of the 
but this is that which was spoken of by the Prophet Joel, "And it 
"shall come to pass in the last days, soys God, I will pour out of -my 
ii 'Spirit upon all flesh; and your sons and your daughters shall pro- 
"pkesy; and your young men shall see visions, and your old men thai!, 
"dream dreams. Yes, in (hose days L will pour out of my Spirit upon 
"my servants, and up en my handmaids; ana: they shall prophesy.- and. 
"I will give prodigies in heaven above, and signs upon the earth beneath, 
~ :, jkod, and fire, and a cloud' of smoke,- the sun shall be turned into 
"darkness, and Hie mem info blood, before that great and illustrious 
• ( day of the Lord come. And it shall come to pass, that whosoever shall 
* 'invoice the name of the Lord shall be saved." Men of Israel, hear 
these words: Jesus the Nazarene, a man recommended to you by 
God by powerful operations, and wonders, and signs, which God 
wrought by him in the midst of you, as you yourselves also know; 
him you have seized, being given up by the declared counsel and 
predetermination of God, and by the hands of sinners have fastened 
[to the cross] and slain : whom God has raised up, having- loosed the 
pains of death, as it was impossible that he should be held under it. 
For David says concerning him, "I hove regarded the Lord as always 
tc before me,- because he is at my right hand, that 1 might not be moved; 
"for this reason my heart is glad, and my tongue exults; moreover to9 
"my flesh shall rest in hope that thou wilt not leave my soul in the unseen 
"worlds neither wilt thou permit thy Holy One to see corruption, 
"Thou hast made me to know the ways of life; thou wilt make me 
4i fullofjoy with thy countenance." Brethren, permit me to speak 
freely to you concerning the patriarch David; that he is both dead 
and buried, and his sepulchre is among us to this day: therefore 
being a prophet, and knowing that God had sworn to him with an 
oath, that of the fruit of his loins he would, according to the flesh, 
raise up the Messiah to sit on his throne ; he foreseeing this, spoke of 
the resurrection of the Messiah, that his soul should not be left in 
the unseen world, nor his flesh see corruption. This Jesus God has 
raised up, of which all we are witnesses: being exalted therefore to 
the right hand of God, and having received the promise of the Holy 
Spirit from the Father, he has shed forth this, which you now see and 
hear. For David is not ascended into heaven, but he says, "The 

*Nine o'clock in the morning. ^Hades-s 



■ ,K*. Ill 

in til I make thy 
'enemies thy fuotntouL" Let 1 ;'ll the h< 

turedi) know, thai God ha ou crucified; 

Lord and M 

Nov, when they heard [these things,] thej were pierced to Hie 
Peter, anathi rest of the apostles, Brethren, what 
.• and be each of yon 
rsed in the name of Jesu Christ, in order to the forgive] 
(your] sifca, the gift of the Holy Spirit. Foi 

and to sour i ..'i that ar*.- ai 

rd ( (,:• God shall caD \r.l with many other 
fa stbnonyj and ( short* d, saying, ed from this 

•:i. They therefore, who received his word with 
readin mem d: and there were added to [the disciples] that 

\ ery day about Uiree thousand SOI I 

And they continued stedfast in the apostles' doctrine, and fellow - 
nii), and in breaking of bread, and in | Vnd fear fell upon 

« very soul; and many miracles and signs were wrought by the apos- 
tles. And all that believed were in tn« same place; and they I 
thingB in common: and they sold their possessions and effect' 
divided them to all, as i . And they continued 

unanimously in the temple every day; and breaking 
house to house, they partook of their refreshment with joy ant. 
•it\ of heart; praising- God, and having favor among all the 
: Lord added daily to the congregatioz 
3 

nox in. 
Tat Cure, of a Man lame from his Birth. 

l J f . iut thai time Peter and John \v< nt up to the te 

ir.th hour. j And a c 
had been lame from his mother's womb, was earned, whom they 
daily laid at the gate of the temple, which is called Beautiful, 
alms of those tint entered into the temple; who seeing Peter and 
Jwlm about to go into the temple, begged to receive an alms. Ikr 
Peter, with John, looking s'edJ'astly upon him, said, Look upon us 
And he fixed Ins eyes upon them, expecting to receive something 
from them. But Peter said, Silver and gold I have none; but what 
! have, I give you: In the name of Jesus Christ the Nazaren 
up and walk. And taking him by the right hand, he raised him up, 
and immediately his feet and ancle bom 

leaping up, he stood, an6? walked about, and entered with them into 
the temple, waling, and leaping, and praising God. And all the 
people saw him walking, and praising Godj and they knew bim 
this was he who had sat at the Beautiful gate of the temple for alms; 
and they were rilled with astonishment and ecstacy at that which had 
befallen him. 



Jppcndi.r. No XXXVII. f Three o'clock in the ofterntmu 



(:ll. IV ACTS OF APOSTLES. 209 

And while the lame man, who was healed, kept his hold of Peter 
and John, all the people ran together to them in amazement to the 
portico called Solomon's. And Peter seeing 1 this, answered the 
people, Men of Israel, why do you wonder at this ? or why fix your 
eves on us, as if by our own power, or piety, we had made this man 
to \valk ? The God of Abraham, and of Isaac, and of Jacob, the 
(iod of our fathers has gl©rified his Son Jesus, whom you delivered 
up, and renounced him in the presence of Pilate, when he was dc. 
termined to release him; but you renounced the Holy and Righteous 
One, and desired a murderer might be granted to you, and killed the 
Prince of Life, whom God has raised from the dead, of which we 
are witnesses; and [now] by faith in his name, he has strengthened 
this man, whom you see, and know: yes, his name, and the feith 
which is in him, has given him this perfect soundness before you all. 
And now, brethren, I know that through ignorance you did it, as did 
also your rulers; but God has fulfilled those thing-s, which he foretold 
by the mouth of all his prophets, that the Messiah should suffer. 
Reform, therefore, and turn [to God,] that so ycuf sins may be blotted 
out; that seasons of refreshment may come from the presence of the 
Lord, and that he may send to you Jesus Christ, who was beforehand 
proclaimed: whom indeed heaven must receive till the times of the 
accomplishment* of ail things, which God has spoken of by the 
mouth of all his holy prophets from the beginning of time. For 
Moses said to the fathers, "Surely a prc.ph.et wall the Lord your God 
"raise up to you of 'your brethren, like me -, himsjiallyou hear, in allthings 
"whatsoever he slfazU say to you: and it shall come to pass, that every 
"soul, who will not hearken to that prophet, shall he cut off from among 
Ci the people." Yes, and all the prophets from Samuel, and those that 
follow after, as many as spoke have also foretold these days. You 
are the children of the prophets, and of the institi tion which God. 
instituted with our fathers, saying to Abraham, ii J y nd in your seed 
shall all the families of the earth be blessed.*' To you first, God. 
having raised up his Sen J-ssus, has sent him to bless you; everv one 
of you turning from your iniquities. 

IV. And while they were speaking to the people, the priests came 
upon them, and the captain of the temple -guard, and the Sadchicees* 
being grieved that they taught the people, and preached the resur- 
rection from the dead in [the person of] Jesus. And they laid hands 
on them, and committed them into custody to the next day- for it 
was now evening. But many of those who had heard the word, 
Relieved; and the number of the men became about five thWsand. 
And the next 'day their rulers, and elders, and scribes gathered to- 
gether at Jerusalem: and Annas the high priest, and Caiaphas, and 
John, and Alexander, and as many as were of the high priest's 
kindred. And having set then in the midst, they inquired, By what 
power, or in what name have you done this? Then Peter, fall of 
the Holy Spirit, said to them, O rulers of the people, and elders of 
Israel, if we are this day examined about the benefit conferred upon 
the impotent man, by what means he is heeled; be it known to yo* 

■' Appendix, No, XXXVIII 



AP0ST1 ch. IV 

;■;.'.-:< d Roil 

j . >, bj ii i m tiiis man -land, b< I 

'it by } on build 

Of the CO] Ii r: ::' 

my other n 

'stood that tl of !if 

they were astonished: and n 
And seeing 

; them to withdraw out 
What 

e ' < n? I :■ '!■ 
i!i' ;. , is ins inhabitants of Jerusalem; and 

that it may not any farther spread 
. let us sevi i em, that they speak no 

name. Vnd liavlng called them, they charged 
• at an} m li in tiic name of 

I John answering them, said, Whether 
the sight of God, to obey you rather than (iod, judge 
not but speak tlie things which wc have seen and 
beard. And having threatened them again, they dismissed their.. 
rinding nothing for which they might punish them, on account of the 
people: because they all glorified God fer that which was den 
the man on w hem this miracle of healing was w rought, was more than 
forty years old. 

Vik! being dismissed, they :ame to tjjeir own compam 
delated all thai the chief priests and elders had said to them. And 
when they heard it, they lifted up their voice with one accoi 
God, and" said, Lord, thou art the G< 1st make h 

u and all things thai are in them: win. 
■- ly by the mouth of thy servant David, " I Vhy dr.! the heathen rags, 
'■'and ike people ivwgine vain things? The kings of the em th n * 
**selves t * and the rulers combined together against the Lord, and 
Inst his anointed." For of a troth, agajftst thy hJ-\ 5 
. whom thou hast anoi Herod, and Pontius Pilate, 

With the heathen, and the people of Israel, have corfibincd to do 
thy hand and thy counsel had determinate ly marked out before- 
hand to be done. And now, O Lord, regard the r threatening! 

• -: thy word* with all freedom; Whilst thou 

ng out thy hand for healing, and signs and wonder-; ate 
. the name of thy hcly Son Jesus. And while they 

placg in which they w< re asa n bl< d was shaken; and 
: i filled with the Ilel}' Spirit, and tliey spoke the word of 
p. 
Now tte ' soul of the multitude of believers was 

of them] call any of his possessions his own; but all 
cfciumon amongst them. And with great power di 



. 



ch.V ACTS OP APOSTLES. 211 

apostles give forth their testimony of the resurrection of the Lord 
Jesus; a-. : J a great gracefulness was upon them all. Neither was 
there any one indigent person among them; for as many as were 
proprietors of lands or houses, sold them, and brought the price of 
the things they sold, and laid it down at the feet of the apostles; aad^ 
distribution was made to every one according as any had need. 

SECTION IV, 
The Death of Ananias and Sapphira his Wife. 

AND Joses, who by the apostles was sumamed Barnabas, (which 
being interpreted, signifies, a Son of Consolation,) a Levite, and 
by birth a Cyprian, having an estate, sold it, and brought the money 
and laid it down at the feet of the apostles. But a certain man*, 
named Ananias, with Sapphira his wife, sold an estate, and secreted 
part of the price, his wife also being privy to it; and bringing a 
certain part, he laid it down at the feet of the apostles. But Peter 
said, O Ananias, why has Satan filled your heart, that you should 
attempt to impose on the liciy Spirit, and to secrete a part of the 
price of the land ? "While it remained, did it not continue yours? and 
when it was sold, was it not in your own power? Why have you ad- 
mitted this thing into your heart"' You have not lied to men, but to 
God. And Ananias hearing these words, fell down and expired: and 
great fear came on all that heard these things. Then the young men 
arose, and bound him up,, and carrying him out, they buried him. 
And after the interval of about three hours, his wife also, not know- 
ing \\ hat was done, came in. And Peter said to her, Tell me whether 
toil sold the land for so much. And she said, Yes, for so much. 
Then Peter said to her, How is it that you have conspired together 
to tempt the Spirit of the Lord? Behold the feet of these who have 
been burying your husband are at the door, and they shall cany you 
out. And immediately she fell down at his feet and expired: and the 
young men coming in, found her dead, and carried her out, and buried 
her by her husband. And great fear came on all the assembly, and 
on all that heard these things, 

V. — 12. And many signs and wonders were done among the 
people by the hands of the apostles, (and they were all unanimously 
in Solomon's portico, and not one of the rest presumed to join himself 
■to them; but the people magnified them: and multitudes both of men 
and women believing, were the more [willingly] added to the Lord:) 
insomuch that along the streets they brought out the sick, and laid 
them on beds, and couches, that at least the shadow of Peter, coming" 
by, might overshadow some of them. And multitudes also out of the 
cities round about, came together to Jerusalem, bringing the sick, 
and those that were troubled with unclean spirits, who were all 
healed. 

But the high priest arising, and all they that were with him, which 
was the sect of the Sadducees, were filled with zeal, and laid their 
hands on the apostles, and put them into the common prison. But a 
messenger of the Lord by night opened the doors of the prison, and 
bringing them out, said, Go, and presenting yourselves in the temple. 






212 I - OF Al •■ I I | 

\i,«l b< wing Uii 
Bui in 
■ . ;. call< .1 tog< th< r Ihc 
Ik ( hildren < i' I ,i:,i I, ami si nt 
B t v. In n th ■ officers cam< . 

• ;• tin ri Fore, the] 
the prison shut w ith all aafetj . 

»'d them, vc found no < Now when the high priest, and 

••:<♦. in <-f th : the chief priests heard these 

hi i)\ what this could be. Bi 

f told tl , . .' hold the nun, whom you put in 

. and t< aching the people. Th< n 

a i nl « ith the offici is, and brought 

tin y feared the people, lest they should 

and when the) had brought theni, they set them before 

And the high priest asked them, saving, Did we riot 

hat you should not teach in this name? and, 

■ filled Jerusalem ir doctrine, and would 

an's blood upon us. But Peter and [tirerestof] tin 

■ !. and said, It is necessary to obe} God rather than 

The God of our fathi . whom you 

g him on a t e: him has Cod exalted at his right hand u to be] 

a Prkice and Saviour, togivi reformation to Israel, and remission oi 

And wc arc his witm- tilings, and the Holy Spirit 

:, Cod I. as given to them who submit to his government. 

when they heard this thej grinded their teeth at then], 

Ited ho v. they might put them all to death. But a ceitain 

i in the Sanhedrim, whose name was Gamaliel, a doctor of th< 

at esteem among all the people, rose up, and corom: 

1 lie apostles to be taken out for a little while: and he said to them, 

M< n ofIsra< I, take heed to yourselves what you are about to do to 

Some time ago Thcudas arose, prct( ndmg himself to be 

extraordinary person; to whom a number of men, about (bur 

d, adhered: who was slam; and all who hearkened to him 

(uttered, and came to nothing. After him Judas the Galilean 

in the days of the enrolment, and drew a multitude of people 

after him, and he was destroyed; anel all who haul hearkened to him 

dispersed. And with regard to the present affair?, 1 say to you, 

refrain from these men, and let them alone: for if this counsel, or this 

be of men, it will moulder away: b it if it be of God, you cannot 

dissolve it. [And take heed] lest you be found even fighters againsl 

Cod. And they yielded to him; and having called in the apostles, 

1 them, the} - charged them not to speak in the name of 

Jesus, and dismissed them. And they departed from the presence 

of the Sanhedrim, rejoicing that they were counted worthy to be 

exposed to infamy for the sake of his name. And every day they 

ccas' d not in th< temple, and from house to house, to teach and to ele- 

elare the good news, that Jesus is the Messiah. 

* The supreme council of th^ Jews, consisting of 70 elders or senators 



dl. VII ACTS OF APOSTLES. 21S 

SECTION V. 

The appointment of Seveji Persons to attend to the Poor of the Con- 
gregation in Jerusalem, and the Martyrdom of Stephen. 

VI. NOW in these days, the number of the disciples being' 
multiplied, there arose a murmuring- of the Hellenists* against 
the Hebrews, because their widows were neglected in the daily 
ministration. And the twelve having called the multitude of the 
disciples together, said, It is by no means agreeable, that we 
should leave the word of God to attend tables; therefore, breth- 
ren, look out from among yourselves seven men of an attested 
character, full of the Holy Spirit and of wisdom, whom we may 
set over this affair; and we will constantly attend to prayer, and 
to the ministry of the word. And the speech was pleasing to all 
the multitude, and they elected Stephen, a man full of faith and 
of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and 
Timon, and Parmenas, and Nicholas a proselyte of Antioch; whom 
they presented before the apostles; and they having prayed., laid 
'their] hands on them. And the word of God grew; |and the 
number of disciples in Jerusalem was greatly multiplied; and a 
great multitude of priests became obedient to the faitb. 

8. And Stephen being full of grace and of power, wrought 
many miracles, and great signs among the people. But there 
arose some of the synagogue, which is called that of the Liber= 
tines, and some of the Cyrenians and Alexandrians, and of them 
of Cilicia and Asia, disputing with Stephen. And they were not 
able to stand against the wisdom and spirit with which he spoke, 
Then they suborned men to say, 'We heard him speak reproach- 
ful wordsf against Moses, and against God.' And they stirred up 
the people and the elders and the Scribes, and setting upon him ? 
they dragged him away with them, and brought him to the Sanhe- 
drim. And they set up false witnesses, who said, 'This man is 
incessantly speaking reproachful words against this holy place 3 
and the law: for we have heard him say, that this Jesus of Naza- 
reth shall destroy this place, and shall change its customs, which 
Moses delivered to us.' And all that sat in the Sanhedrim, fixing 
their eyes upon him, saw his countenance like the countenance 
of a heavenly messenger. 

VII. Then the high priest said, Are these things indeed thus? 
And he said, Brethren and fathers, hearken: the God of glory 
appeared to our father Abraham while he was in Mesopotamia, 
before he dwelt in Charran, and said to him, "Depart from your 
country and from your kindred, and come into aland -which I will 
show you." Then departing from the land of the Chaldeans, he 
dwelt in Charran: and from thence, after his father died, he caused 
him to remove his habitation into this land, in which you now 
dwell. And he gave him no inheritance in it, not so much as the, 
dimensions cf his foot: nevertheless he promised to give it for Sr 

•i, e. Jews who used the Greek language, jdpp. 3 r c XXX1TL 



814 9 OF AIM).-, l : ch. 

possession to him, even to ifter him, when 

bad no child, ind God spoke [to him] thus,— that Km 

should "sojourn in a foreign (unit, and they e and ufnut 

"them four hundred y i art. And the nation '.all i<. 

"■•'i-'h'm'" said God, "/ witt judge t and after- 

"come out, c in thi* place." And be pave him the inafl| 

i of circumcision; and • I Isaac, andcircun.cised him 

on the eighth day: and Isaac begot Jacob) and Jacob begot the 

» patj rchs. And the patriarchs, moved with envy, sold 
Joseph into Egypt: nevertheless God wen with him, and delii 
him out <ii all hts afflictions, and gave him gracefulness and 
wisdom io4he sight of Pharaoh kin^ or' Egypt; and he constituted 
him ruler over I ig) p t ai d all ids house. And a famine came 
all the land of Egypt snd Canaan, and great sfflictionj ar... 
find sustenance. But Jacob hearing that 
orn in B?yptf sent our fathers first; and tie second time 
Fo ph was in . i known to his brethren; and the family of Joseph 

liscovered to Pharaoh. And Joseph sent, and invited bis 
father Jacob, and all his kindred to him, amounting to seventy-five 
souls. 

15. So Jacob went down into Egypt, and died, he and out 
fathers: and they were carried over to Sychem, and were laid in 
the Bepulchre, which Abraham purchased for a sum of money of 
the sons of Emmor [the father] of Sychem. And as the time of the 
promise drew near, which God had sworn to Abraham, the people 
grew, and multiplied in Egypt; till another king arose, who knew 
not Joseph. He forming crafty designs against cur kindred, treated 
our fathers injuriously, by causing their infants to be exposed, that 
their race mi.nht perish. In which time Moses was born, and was 
exceeding beautiful; and he was bred up for three mor.ths in hit 
father's house: and being exposed, the daughter of Pharaoh took 
him up, and nourished him for her own son: and Moses was 
educated in all the wisdom of the Egyptians; and he was mighty 
in discourses, and in actions. But when he was arrived at the full 
age of forty years, it came into his heart to visit his brethren, the 
children of Israel. And beholding [one of them] injured, he de- 
fended him; and smiting the Egyptian, he avenged him that Was 
oppressed. And he supposed that his brethren would have under- 
stood that God would give them salvation* by his hand: but thev 
did not understand. And the next day he showed himself to 
them, as they were quarrelling, and would have persuaded them 
to peace, saying, Men, you are brethren, why do you injure one 
another? But he that injured his neighbor, thrust him away, say- 
ing, Who has made you a ruler and a judge over us? Will you kul 
me, as you did yesterday slay the Egyptian? Then Moses fled at 
this saying, and became a sojourner in the land of Midian; where 
he begot two sons. And when forty years were fulfilled, the 
messenger of the Lord appeared to him in a flame of fire in a 
bush, in the wilderness of Mount Sinai. And Moses seeing it, 



'Bflivercnce. 



* 



C.h. \U ACTS OK APOSTLES. 215 

admired the vision: and as he drew near to behold it, the voice of 
the Lord crime to him, saying", "lam the God of your fathers, the 
"God of Abraham, and the God of Isaac, and the God of Jacob" 
And Moses trembled, and did not il..re to behold it. And the Lord 
said to him. "Loose your shoes from your feet; for the place inivhich 
"you stand is holy ground. I have surely seen the evil treatment of 
"my people, -which are in Egypt, and I hxve heard their groaning, and 
"J am come down to deliver them: and no-w come, Iivill send you into 
'tJZgsypt" This Moses whom they renounced, saying", 'Who has 
constituted .you a ruler and a judge? this very person did God by 
the hand of the messenger, who appeared to him in the bush, send 
[to be] a ruler and a redeemer. He led ihem forth, doing wonders 
and signs in the land of Egypt, and in the Red Sea, and in the 
wilderness for forty years. 

37. This is that Moses who said to the childien of Israel, U A 
"prophet shall the Lord your God raise up to you from amongst your' 
"brethren, like me,- him shall you hear." This is lie who was in the 
assembly in the wilderness, with the messenger that spoke to him 
on Mount Sinai, and with our fathers, who received the lively 
cracles, to give to us. To whom our fathers would not be obedient, 
but thrust him from them, and returned back again to Egypt in 
their hearts, saying to Aaron, Make us gods, who may march be- 
fore us; for [as for] this Moses, who brought us up out of the land 
of Egypt, we know not what is become of him. And they made a 
calfin'those days, and brought a sacrifice to the idol, and rejoiced 
in the works of their own hands. So God turned, and gave them 
up to worship the host of heaven; as it is written in the book of the 
Prophets, "0 house of Israel, did you offer victims and sacrifices to 
"me for forty years in the -wilderness? And you have since taken up 
"the tabernacle of Moloch, and the s'ar of your god Remphan, [even} 
( the fgures -which you have made to -worship them: and therefore I 
'-'■will carry you away beyond Babylon." The tabernacle of witness 
was with our fathers in the wilderness, as he had appointed, who 
spoke to Moses to make it according to the model which he had 
seen: which also our fathers receiving, brought in with Joshua into 
the possession of the heathen, whom God drove out from before 
the face of our fathers, until the days of David, who found favor 
before God, and made it his petition to find a dwelling for the God 
of Jacob. But Solomon built him a house. Yet the Most High 
dwells not in temples made with hands: as says the prophet, 
"Heaven is my throne, and the earth is my footstool: -what house -will 
"you build for me, says the Lord? or what is the place of yry rest$ 
* Has not my hand made all these things?" 

Oh stiff-necked, and uncircumcised in heart and ears, youalways. 
resist the Holy Spirit: as your fathers did, so do you. Which of 
the prophets did not your fathers persecute? yes, they slew those 
who spoke before of the coming of that Righteous One; of whom 
you now have become the betrayers and murderers. W T ho have 
received the law through ranks of messengers* and have not kepfr; 

*Qr, amidst orders of messenger^ 



216 ACTS OF AP08TLES ck, Viri 

it. And bearing these things, they were cut to the heart, and they 
gnashed their teeth upon him. But lit', being- full of the Holy 
Spirit, looking up stedfastly towards heaven, saw the glory of God, 
and Jesus standing at the right hand of God. And he said, Behold, 
I see the heavens opened, and the Son of Man standing at the right. 
hand of God. But crying out with a loud voice, they stopped 
their cars, and rushed upon him with one accord. And casting- 
him out of the city, they stoned him: and the witnesses laid down 
their garments at the feet of a young man, whose name was Saul. 
And they stoned Stephen invoking and saying, Lord Jesus receive 
my spirit. And bending his knees, he cried out with a loud voice, 
() Lord, charg.' not this sin to their account. And when he h3d 
said this, he fell asleep. And Saul was well pleased with his 
daughter. 

VIII. And in that very day there was a great persecution against 
the congregation in Jerusalem; and they were all dispersed through 
the regions of Judea, and Samaria, except the apostles. And de- 
vout men carried Stephen forth [to his burial,] and made great 
lamentation for him. But Saul made havoc of the congregation., 
entering into houses, and dragging men and women, whom he- 
committed to prison. Nevertheless, they who were dispersed 
xent about declaring the glad tidings of the word. 

SECTION VI. 

The Conversion of the Samaritans^ and the Introduction 
of the Gospel into Ethiopia. 

5. THEN came Philip to the city of Samaria, and announced 
the Messiah to them. And the people unanimously attended to 
"he things that were spoken by Philip, as they heard them, and 
ww the miracles which he performed. For unclean spirits, which 
had possessed many, crying with a loud voice, came out of them: 
rind many, who were paralytic and lame, uere healed. And there 
was great jov in that city. But there was a certain man, named 
Simon, who had before in the same ciu u^cd migic, and astonish- 
ed the notion of Samaria; pretending himself to be some extraor- 
dinary person: to phsm they all paid regard, from the least to the 
greatest, saying, -'his man is the great power of God. And they 
paid regard to mm, because he had for a long time astonished 
them with his er hantments. But when they gave credit to 
Philip, decl<*rrr , glad tidings concerning the kingdom of God 
and the na ne or J tua Christ, they were immersed, botn men and 
women. And 33 non himself also believed; and being immerse^ 
he kept near rn V lihp, beholding with amazement the great and 
powertul miracles which were wrought. 

Nnv when the apostles, who were at Jerusalem, heurd that 

Samaria ha< the word of God, they sent to them Peter 

and John; who gn"^ down, prayed for them, that they m'^lit 

; the Holy Spirit* (*or he was not yet fallen on any of them; 

onlytbej were immersed io'.o the name of the Lord Jesus.) Then 

■ey hid their hands on them, and they received the Holy Spirit 



ck. VIII ACTS OP APOSTLES. Zl? 

Now when Simon saw that the Holy Spirit was given by the 
imposition of the apostles' hands, he offered them money, sayings 
Give me also this power, that on whomsoever 1 lay hands, he may- 
receive the Holy Spirit. But Peter said to him, Let your money 
go with you to destruction, since you hare thought that the free 
gift' of God might be purchased with money. You have no part 
nor lot in this matter; for your heart is not upright in the sight of 
God. Reform* therefore from this your wickedness; and beg of 
God, if perhaps the thought of your heart may be forgiven you: 
for I perceive that you are in the gall of bitterness, and bond of 
iniquity. And Simon answered, and said, Make your supplica- 
tions to the Lord on my behalf, that none of these things, which 
you have spoken, may come upon me. 

When therefore they had borne their testimony, and had spoken 
the word of the Lord, they turned back for Jerusalem; and de- 
clared the glad tidings in many villages of the Samaritans. 

26. And a messenger of the Lord spoke to Philip, saying, 
Arise, and go towards the south by the way that goes down from 
Jerusalem, to Gaza, which is desert. And he arose, and took 
his journey: and behold a certain Ethiopian eunuch, a grandee of 
Candace, the queen of the Ethiopians, that was over all her 
treasure, who had come to worship at Jerusalem, was returning, 
and sat in his chariot reading the Prophet Isaiah. And the Spirit 
said to Philip, Approach, and join yourself to this chariot. And 
Philip running up, heard him read in the Prophet Isaiah, and said, 
Do you understand those things which you are reading? And hti 
said, How can I, unless some one should guide me? And he re- 
quested Philip, that he would come up, and sit with him. Now 
the period of scripture, which he was reading, was this; "He -was 
• : brought to the slaughter, as a sheep; and as a lamb before its 
"shearers is dumb, so he opened not his mouth. In his humiliation his 
"condemnation -was extorted; and -who shall declare the [wickedness 
{{ of] his generation? for his life is cut off from the earth." And 
the eunuch answering Philip, said, I beseech you, of whom does 
the Prophet say this?— of himself, or some other person? Then 
Philip opened his mouth, and beginning from this scripture, to'd 
him the glad tidings. And, as they went along the way, they came 
to a certain water, and the eunuch said, Behold [here is] water; 
what should hinder my being immersed? And Philip said, If yov 
believe -with all your heart, it may lawfully be done. And he answer- 
ing, said, I believe that Jesus Christ is the Sou of God. And he 
ordered the chariot to stop, and they both went down into the 
water, Ooth Philip and the eunuch; and he immersed him. And 
when they were come up out of the water, the Spirit of the Lord 
snatched away Philip, and the eunuch saw him no more: for he 
went on his way rejoicing. But Philip was found at Azotusr-f and 
going on from thence, he proclaimed the glad tidings ii 
citie.9, till he came to Cesarea. 

* Appendix, No. XL, \Or Ashdod, 30 miles from Gaza* 

19 



aiS ict4 of apos'j i ch. ix 

noN vii. 

C'oJU'frsion of Saul of Tarsus. 

IX. BUT Saul still breathing out threatcnings and slaughter 
t t!ie disciplts of the Lord, came to the high priest, and 
ned for letters from liim to the synagogues at Dams 
i he found any of lhat • iy, whether they were men or 
women, he might brinr* tliem bound to Jerusalem. And as he 
ding on his and was come near to Damascus 

on a m heaven shone around him, and lie fell to 

Kind, and heard a voice saying to him; Saul, Saul, why do 
', on i ersecnte me? And he said. Who are you, Lord? And the 
whom you persecute. It is hard for you 
to kick against the poads. And trembling, and amazed, fa 
Lord, what wiHyoil ha»e m« to do? And the Lord said to him, Arise, 
i the city, and itjfshall be told you what you must do. 
And the men who travelled with him, stood astonished, hearing 
I the voire, but seeing no one. Then Saul arose from the 
and though Irs eyes were open, he sa\i no man: but they led 
h"'m by the hand, ?.nd brought him to Damascus. And he wis three 
days without sight, and neither eat nor drank. Now there 

n disciple t-.t Damascus, whose name was Ananias, and the 

Lord said to him in a vision, Ananias! And lie said, Heboid I am 

Lord. And the Lord said to him, Arise, and go to lhat 

i is called ihe Straight S:reet, and inquire in the house of 

Judas, fur a man of Tarsus, whose name is Saul; for behold 

g to me;] and he has seen in a vision, a man whose name is 
Ananias, coming in and laying his hand upon him, that he n 
recover his sight. And Ananias answered, Lord, I have heard by 
many concerning this man, how much evil he has done to your 
■m; and here he has authority from the thiet 
II tint invoke your name. But the Lord said to 
him. GO your way; for this man is to me a chosen vessel, to bea 
my name before nations, and kings, and the children of larai 
I will shew him how many things he must sufl'tr for my name. 
17. Then went Ananias, and entered into the house; and I: 

ndsupon him, he said, Brother Saul, the Lord, even Jesus, 

who appeared to you on the vr.-.y, as you came, has sent me, that 

you might receive your sigh', and be filled with the Holy Spirit. 

And immediately thrre fell from his eyes something like scales, 

recovered hissi^ht, and arose, and was immersed; 

and having received food, he was strengthened. And Saul was for 

several days uritb the disciples at Damascus. And immediately 

be prer.ched Jesus in the synagogues, that he is the Son of God. 

ird him were astonished, and said, Is not this he 

in Jerusalem spread desolation among them who called on this 

tiamf; and came hither to this end, that he might carry them 

bound to the chief priests? But Saul was strengthened so much 

the more; and confounded the Jews that dwelt at Damascus, 

irg lhat this is the Messiah. And when many days were 



tk. X ACTS OT APOSTLES. -ll'J 

fulfilled, the Jews conspired to kill him: but their design was 
made known to Saul; and they watched the gates day and night to 
murder him, But the disciples took him by night, and let him 
down by the wall in a basket. And when Saul -a-as come to Jeru- 
salem, he attempted to associate with the disciples; but they all 
feared him, not believing that he was a disciple. But Barnabas 
taking him, brought him to the apostles, and related to them how 
he had seen the Lord in the way, and that he had spoken to him-, 
and how he had preached boldly at Damascus in the name of Jesua. 
And he was with them coming in and going out at Jerusalem, and 
speaking boldly in the name of the Lord Jesus. And he spoke, 
and disputed with the Hellenists, but (hey attempted to kill him? 
and the brethren being informed of it, conducted him to Cesarean 
•and seitHfeim away to Tarsus. Then the congregations through 
all Jud<fe, and Galilee, and Samaria, being edified, had rest; and 
walking in the fear of the Lord, and in the admonition of the Holy 
Spirit, were multiplied. 

32. Now it came to pass, that Peter making a progress through 
all parts,* came also to the saints that dwelt at Lydda. And he 
found there ascertain man whose name was iEneas, who had a 
palsy, and had kept his bed eight years. And Peter said to him, 
iEneas, Jesus the Messiah heals you; arise, and make your bed. 
And he arose immediately. And all the inhabitants of Lydda and 
Saronf saw him, and turned to the Lord. 

And there was at Joppa a certain female disciple, named Tabitha> 
who by interpretation is called Dorcas, and she was full of good 
works, and alms-deeds, which she did. And it came to pass in 
those days, that she was sick, and died. And when they had 
washed her, they laid her in an upper chamber. And as Lydda 
was near Joppa, the disciples hearing that Peter was there, sent 
two men to him, entreating him that he would not delay to come 
to them. And Peter arose, and went with them. And when he 
was come, they brought him into the upper chamber; and all the 
widows stood by him weeping, and showing the coats and mantles 
which Dorcas made while she was with them. And Peter putting 
them all out, kneeled down and prayed; and turning to the body, 
he said, Tabitha, arise! And she opened her eyes, and seeing 
Peter, sat up. And giving her his hand, he raised her up; and 
having called the saints and widows, he presented her alive. And 
this was known throughout all Joppa; and many believed in the 
Lord. And he continued many days at Joppa, in the house of one 
Simon, a tanner. 

SECTION VIII. 

The Calling of the Gentiles. 

X. NOW there was a certain man in Cesarea, named Cornelius, 
a centurion, of that [which is] called the Italian Band,* a man of 

* Of the neighboring country. -\Or Sharon'. 
iOr cohort, Cabont 1000 men. J 



220 S OF APOSTLES. eh. % 

piety, snd one that feared God, wi'h all his house; giving also 
much alms to t lie people, and praying to God continually, lie 

illy IRW in a vision ;.bi>ut the ninth hour* of the day, :t 

■ :• of God coming in i . laying to him, Corn 

A.i.l having fixed his eyet upon him, be was afraid, and said, 
'. Aii.l he said to him, Sour prayers and yur 
re come up as a memorial before God. And now send men 
ipa, and bring hither Simon, whose surname is Titer: he 
lodges v. i.h one Simon, a Ui nc, whose house il !>y t lie sea side 
,u must do. As soon then as the messenger, 
who spoke t< b, was gone, be called two of his dome 

and a pious soldier of them that waited upon him; and having re- 
to them a!i [these things,] he sent them to JoppA • On the 
next da\, *\hile they were on their journey, and drewjie.M- ihc 
city, Peter went up to the top of the house to pray about tne s xth 
hour.f And he was very hungry, and would have taken a h'tle 
refreshment; but while they were preparing, he fell into an ecsta- 
ry ; | and he saw heaven opened, and something descending to 
him, like a great sheet, fastened at the tour corner?, and let down 
to the earth: in which there were all [sorts of ] things, even four- 
footed animals of the earth, and wild beasts, and reptiles, and 
fowls of the air. And there came a voice to him, Rise, Peter, 
kill, and eat. But Peter said, By no means, Lord, for I have 
never eaten any thing which is common or unclean. And the 
\oice said to him again the second time, Those tilings which God 
lias cleansed, do not you call common. And this was done three 
limes, and the sheet!] was t;.ken up into heaven again. 

1 7. While Peter was pondering in himself what the vision whicfi 
he had seen might import, behold the men who were sent from 
Cornelius, having inquired out the house of Simon, stood a» the 
door; and calling, they asked if Simon, whose surname was Peter, 
lodged there. Now, as Peter was reflecting on the vision, the 
Spirit said to him, Behold, three men are i; quiring for you: arise, 
therefore, and go down, and lake the journey with them without 
any scruple: fori have sent them. Then Peter went down to the 
men who were sent to him from Cornelius; and said, Behold. I ara 
the man whom you inquire for: what is the cause for which )ou 
are come hither? And they said, Cornelius the centurion, a righte- 
ous man, who fears God, and has a character attested by all the 
Jewish people, has been instructed^ by a holy messenger to send 
for you to his house, and to hear words from you. Having here- 
fore called them in, he entertained them, and the next day Peter 
set out with ?hem: and some of the brethren, who were of Joppa, 
went with him. And the next day they entered into Cesarea; and 
Cornelius was waiting for them, having called together his rela- 
tions and intimate friends. 

And as Peter was entering, Cornelius met him, and prostrating 1 
himself at his fee', made obeisance. But Peter raised him up, 

* Three in the afternoon, j About noon. %0r ti ancc, 
H Gr. piece of furniture, ^Appendix, No. XLT. 




Ck. XI ACTS OF APOSTLES. 221 

saying", Arise, I also am a man. And discoursing with him, he 
went in, and found many gathered together. And he said to 
them, You know that it is unlawful for a man that is a Jew, to 
join with, or to come into the house of one of another nation: 
nevertheless, God has shown me that I am to call no man common 
or unclean. Wherefore, when I was sent for, I came without 
debate: I ask, therefore, on what account you have sent for me? 
And Cornelius said, Four days ago I was fasting till this hour, and 
at the ninth hour I prayed in my house, and behold, a man stood 
before me in bright raiment, and said, Cornelius, your prayer is 
heard, and your alms are remembered before God: send therefore 
to Joppa, and call hither Simon, whose surname is Peter; he 
lodges in the house of one Simon, a tanner, by the sea side; who 
when he is come, shall speak to you Immediately therefore I 
sent to you, and you have done well in coming. Now, therefore, 
we are ali here present before God, to hear all things which God 
has given you in charge. 

34. Then Peter opening his mouth, said, Of a truth I perceive 
that God is no respecter of persons; but in every nation, he that 
fears him, and works righteousness, is acceptable to him. [This 
is] that message which he sent to the children of Israel, proclaim- 
ing the glad tidings of peace by Jesus Christ, who is Lord of all. 
You know the report there was through all Judea, which began 
from Galilee, after the immersion which John preached [concern- 
ing] Jesus of Nazareth; how God anointed him with the Holy 
Spirit, and with power; who went about doing good, and healing 
all who were oppressed by the devil; for God was with him. And 
we are witnesses of all things which he did, both in the region of 
the Jews, and in Jerusalem: whom they slew, hanging him on a 
tree This very person God raised up on the third day, and 
granted him to become manifest, not to all the people, but to 
witnesses before appointed by God, even to us, who have eaten 
and drunk with him after he rose from the dead. And he has 
given in charge to us to proclaim to the people, and to testify 
that it is he who is appointed by Got [to be] the judge of the 
living and the dead. To him bear all the prophets witness, that 
everyone who believes on him shall receive the forgiveness of 
sins by his name. While Peter was yet speaking these words, the 
Holy Spirit fell upon all that were hearing the Word: and they of 
the circumcision, who believed as many as came with Peter, were 
astonished, that the gift of the Holy Spirit was poured out upon 
the Gentiles also: for they heard them speaking in diverse lan- 
guages, and glorifying God. Then Peter answered, Can any one 
forbid water, that these persons should not be immersed, who 
have received the Holy Spirit as well as we? 

And he ordered them to be immersed in the name of the Lord, 
And they entreated him to continue with them several days. 

X!. Now 'he apostles and brethren who were in Judea, heard 
that the Gentiles also had received the word of God. And when 
Peter was come up to Jerusalem, they win- were of the circumci- 
sion contended with him, saying, You did go in to men who were 

19* 



t/l. XI 

uncircumcised, an 1 did e »t with the.n. And Peter beginning', 
opened to them [the matter] in order, Baying, I wss praying if* 
the city o! Joppa; ami, in I tra:.C", ! -aw .i visi >n, s imething like 
a great sheet descending from hearer, the Four corner*, 

and it came close- to me: and looking at upon i*, I oh 

cd and saw four-footed creatun s of the eartii, and wild beas's, and 
reptiles, and fowls of' the or. and t heard a voice saying to me, 
Arise, Peter, kill, and eat: but I said, By no means, Lord, lor 
nothing common or uncle n entered into my month. 

And tlic voice answered mc the second time from heavi 
things which God Lis cleansed, clo not yon call common. And 
this was done three times And all tl were drawn up 

again into heaven. And behold at (hat instant three men were 
come to the hoi'Se in which I w.is, sent from C< sarea to n;c. And 
the Spirit commanded mc to go with them without any scruple- 
and these six brethren also went along with me. And ween'ered 
into the man's house: and he told us how he h id seen a messenger 
standing in his house, and saying to bin*, Send men to Joppa, and 
bring hither Simon, whose surname is Peter; who sh ill spe-d; 
Words to you, by which you and all your family shall be saved. 
And as I began to speak, the Holy Spirit fell upon them, even as 
upon us at the beginning.* And I remembered ihe word of the 
Lord, how he said, .1 hn indeed immersed in water, but you shall 
be immersed in the Holy Spirit. Since therefore God gave to them 
the same gift as he did to ws who had believed on the Lord Jesus 
Christ, what was 1, tha' I should be able to obstruct God? Ann 
when they had heard these thing-,, they acquiesced, and glorified 
God, saying, God has then given to the G-ntiles also reformation 
unto life. 

SECTION IX. 

The Progress of the. Gospel la Phoenicia, Cyprus, and 
Antioch, and Persecution of (he JlpcsiUs. 

19. NOW therefore they who were dispersed by the distress 
which arose about Stephen, travelled as far as Phoenicia, and Cy- 
prus, and Antioch, speaking] the word to none but the Jews 
only. But some of them were men of Cyprus, and Cyrene, who 
having entered into Antioch, spoke to the Hellenists, proclaiming 
the plad tidings of the Lord Jesus. And the hand of the Lord wa.^ 
with them, and a great number believed, and turned unto the 
Lord. And the report concerning them came to the ears of the 
congregation that was at Jerusalem; and they sent forth Barnaoas 
to go as Far as Antioch. Who when he was come, and beheld the 
favor of God, rejoiced, and exhorted them all to adhere tube Lord 
With full determination of heart; for he was a good man, and full 
of the Holy Spirit, and of faith: and a considerable number were 
added to the Lord. Then B irnabts went to Tarsus to seek Saul; 
and finding him, he brought him -o Antioch. And it camtj t:. 

•On Pentecost. \A&endix, No. XLII. 



•//. XII ACTS OF APOSTLES. 223 

pass that they assembled with the congregation for a whole year^ 
and taught considerable numbers; and the disciples were first 
named Christians at Antioch. And in these days prophets came 
from Jerusalem to Antioch. And one of them, whose name was 
Agabus, stood up, and signified by 'he Spirit, that there should 
be a great famine overall (he land: which came to pass in the days 
of Claudius Cesar, And the disciples determined, that according 
to the respective abilities of each, they should send to ihe assistance 
of the brethren who dwelt in Judea. And this they did,, sending 1 
it to the elders by the hands of Barnabas and Saul. 

XII. Now about that time Herod the king laid hands on some of 
the congregation, to nfliict them. And he slew James the brother 
of John with the sword. And as he saw that this was acceptable 
to the Jews, he went on to seize Peter also: and it was in the days 
of unleavened bread, and having seized him, he put him in prison, 
delivering him to the custody of four quaternions* of soldiers, in- 
tending after the passover to bring him out to the people. In the 
meantime, therefore, Peter was kept in the prison; but earnest 
and continued prayer was made to God on his account by the 
congregation. 

6. And when Herod was ready to have brought him out, even 
that very night, Peter was sleeping between two soldiers, bound 
with two chains; and the guards before the door were keeping 
the prison. And behold a messenger of the Lord presented him- 
self, and a light shone in the huuse; and giving Peter a blow on 
the side, he awoke him, saying, Arise quickly: and his chains 
fell off from his hands. And the messenger said to him, Gird 
yourself, and bind on your sandals; and he did so. And lie said 
to hirn, Throw your mantle round you, and follow me. And 
going out, he followed him; and he did not know that what was 
done by the messenger was real, but supposed that he had seen a 
vision. And passing through the first and second watch, they 
came to tlve iron gate that leads into the city; which opened to 
them of its own accord. And going out, they went through one 
street, and immediately the messenger departed from him. And 
"Peter being come to himself, said, Now I know truly that the 
Lord has sent his messenger, and has delivered me from, the hand 
of Herod, and from all the expectations of the Jewish people, 
And recollecting, he came to the house of Mary, the mother of 
John who was surnamed Mark; where many were gathered toge- 
ther, p raving. 

And as* Peter knocked at the door of the outer gate, a maiden, 
whose name was Kose,f went to inquire who was there. And 
knowing Peter's voice, transported with joy, she did not open 
the gate: but running in, told them that Peter was standing at the 
gate. And they said to her, You are distracted: but she confi- 
dently affirmed that it was so. Then they sa'd, It is his messenger, 
But Peter continued knocking; and when they had opened [the 



* Sixteen soldiers, -who were to guard him by turns, four at a time., 
\Rhoda % in Greek. 



i LES. i'/t. Kill 

door,] they s..w him, died And he beckoned (o 

them w ah Ins !i;ii.d to i >>nl related to them how the Lord 

had conducted him out of prison And he said, Inform J mm 
the brethren of these thing*: and departing*, be went to another 
place. And M soon as it was day, there wai no small tumuit 
among- the soldier.-, what was become of Peter. And Herod 
searching for him, and not finding him, i xamined tlie keepers, 
and ordered tliem to be led swaj to execution. And passing from 
Judea to Cesarea, he abode there. And Herod aas highly in- 
censed against the Tyrians and Sidonians; but they unanimously 
came before him; ami gaining' BlftStUS the king's chamberlain, to 
their interest, they begged tor peace, because their country was 
nourished by that of the king 

And upon a set day, Herod, being arrayed in a ro)al habit and 
sea'ed upon the throne, made an oration to tin m. And the people 
cried out, It is the voice of a god, and not of a man! Uut imme- 
diately a messenger or the Lord smote him, because he gave not 
God * he g-lory: and being ea'en wit*: worms, he expired. And 
word of God grew, and was multiplied. And Barnabas and 
Said having fulfilled their ministry, returned from Jerusalem. 
bringing along with them John, whose surname was Mark. 

SECTION X. 

Travels and Success of Paul and Barnabas in publishing 
tlie Glad Tidings in sundry places 
XIII. NOW there were in the congregation that was at Antioch, 
certain prophets and teachers; particularly Barnabas, and Simeon, 
who was called Niger, and Lucius the Cjrenean, and Manaen who 
was educated with Herrd the tetraicb, and S; ul. And as they 
were ministering to the Lord, and fasting-, the Holy Spirit said, 
Separate to me Barnabas and Saul for die work 'o which I have 
ca'k-d ihem. And having fasted and prayed, and laid their hands 
upon *hem, they dismissed them. They then fore being sent out by 
the Holy Spirit, departed to Seleucia, and from 1 hence the} sailed 
to Cyprus, and being arrived at Salamis, they proclaimed the 
"Word of God in the synagogue of the Jews; and they had a>so 
'!( !ni for their attendant A-d having traversed the island as far 
as Paphos, they found a certain Jew, a magician and false prophet, 
whose name was Bar-jesus, that was with the proconsul Sergius 
Paulus, a prudent man; who calling for Barnabas and Saul, desired 
to hear the word of God. But Eh mas ?h* magician (for that was 
his name when translated) withstood th« >v, endeavoring to turn 
awai 1 lie proconsul from the faith. Then Saul (who is also called 
Paul) being filled with thv Holy Spirit, and looking sted^as'ly 
upon him, said, O you, [who are] full of all deceit and of all 
Vickedness! you child of the devil! you enemy of all righteous- 
ness will you not cease to pervert the riglr ways of the Lord? 
And behold now the hand of the Lord is upon you, and you shall 
be blind and not see the sun for a ,; me. And immediately a mist 
and darkness fell upon him; and going about, he sought some to 



eh. XI It ACTS 0# APOSTLES. 2&5^ 

lead him by the hand. Then the proconsul, seeing- what was 
done, believed, being struck with the doctrine of the Lord. 

13. And loosing from Paphos, they who were with Paul, 
came to Perga in Pamphylia; but John* withdrew himself from 
them, and returned to Jerusalem. Nevertheless* they going or 
from Perga, came to Antioch in Pisidia, and entering into the 
synagogue on the Sabbath day, they sat down. And after the 
reading of the law and the prophets, the rulers of the synagogue 
sent to them, saying- Brethren, if you have any word of exhorta- 
tion to the people, speak it. Then Paul stood up, and waving 
his hand, said, Men of Israel, and you that fear God, hearken. 
The God of this people of Israel chose our father*, and raisedf 
the people while sojourning in the land of Egypt, and led them 
out of it with an uplifted arm. And for the space of about forty 
years he endured their behavior in the wilderness. And having 
cast out seven nations in the land of Canaan, he distributed their 
country to them for an inheritance. And after these transactions, 
which lasted about four hundred and fifty years, he gave them 
judges, till Samuel the Prophet. And from that time they desired 
a king: and God gave them Saul the son of Kish, a man of the 
tribe of Benjamin, for the term of forty years. And having re- 
moved him, he raised up to them David for a king; whom also he 
extolled, and said, "I have found David, the son of Jesse, a man 
"according to my 01011 heart, xvho shall do all my ivM. 1 " Of this 
man's seed, according to the promise, God has raised up unto 
Israel Jesus the Saviour; John having, to introduce his appear- 
ance, before preached the immersion of reformation to all the 
people of Israel. And when John was fulfilling his course, he 
said, 'Whom do you imagine me to be? I am not He; but behold 
•there comes one after me, the shoes of whose feet I am not worthy 
*to unloose.' Brethren, children of the family of Abraham, and, 
those among you that fear God, to you is the word of this salvation 
sent: for the inhabitants of Jerusalem, and their rulers, not know- 
ing him, nor 1 he sayings of the prophets, which are read every 
Sabbath day, have fulfilled them in condemning him. And though 
they could find no cause of death in him, yet they requested Pilate 
th it he might be executed. And when they had accomplished 
all things that were written concerning him, taking him down 
from the cros^; they laid him in a tomb. But God raised him up 
from the dead: and lie appeared for several days to those that 
came up with him from Galilee to Jerusalem, who are his witnesses 
to the people. And we bring you good tidings, that the very 
promise, wnich was made to the fathers, God has accomplished 
to us their children, in raising up Jesus; as it is also written in the 
second Psalm, "You are my Son, this day have I begotten you,* s 
And because he has raised him from the dead, no more to return 
to corruption, he has s*id thus, i Itaill give you the sure mercies of 
David' % Wherefore also in another place he says, "You will no4 

* Surnamed Mirk, -\From their prostrate condilim, 
i Appendix, No. XLI1I, 



*26 I 8 Oi APO tfl. xiv 

permit your llolg One U see corru/ttion." Now David haviig served 
Mt own generation according to the will of God, fell asleep, and 
ithered to his fathers. corruption. But he whom 

used up did Dot see corruption. Be i' known therefore to 
you, brethren, that by Ilim the re natation of sins is proclaimed 
to you: and by him every one that believes is justified from all 
things, from which you could not be justified by the law of Moses. 
Sec to it therefore, that what is spoken in the prophets may not 
come upon you; "Heboid, youdttpftrt, antTwotider, and disaj 
" for I perform a work in your days, a work wfdeh t/ou thallnot L 
"if any one tell it you-" 

But while the Jews were going out of the synagogue, the Gen- 
tiles desired that these words might be spoken to ih< m the follow- 
ing Sabbath. And when the synagogue was broke up. n any of 
(be Jews and of the devout prose'ytes followed Paul and Barnabas'; 
rho speaking to them, persuaded them to persevere in the grace. 
Of God. 

44. And on the following Sabbath almost the whole city wis 
ga'hered together to hear the word of God. Bu» the Jews seeing 
the multitudes, were fdled with zeal, and opposed the things 
which were spoken by Paul, 1 contradicting and reviling. Then 
Paul and Barnabas, with great freedom of speech, said, It was 
necessary that the word of God should first be spoken to you; but 
tunce you thrust it a* ay from you, ar.d adjudge ) ourselves tin- 
Wort I y of eternal life, behold we turn to the Gentiles. Tor so the 
Lord has charged us, saying, "I have set you/or a light of the Gen~ 
"tiles, that you should be for salvation to the ends of the earth..* 3 
And the Gentiles hearing [these things,] rejoiced, and glorified 
the Word of the Lord: and ^s many as were determined for eternal 
life believed.* And the "Word of the Lord was borne on j through- 
out all that regior . But the Jews stirred up some devout women 
of considerable rank, and the magistrates of the city, and raised a 
persecution against Paul and Barnabas, and drove them out of their 
territories. But they shook off the dust of their feet against them, 
and came to Iconium. But the disciples} were filled with joy and 
with the Holy Spirit. 

XIV. And it came to pass at Iconium, that they went both 
together into the synagogue of the Jews, and spoke in such a 
manner, that a great multitude both of the Jews and of the Greeks 
believed; (but the unbelieving Jews stirred up the minds of the 
GentilesU and filled them with malignity agaiwst the brethren.) 
for a considerable time therefore they continued speaking freely 
[in the cause] of the Lord, who bare witness to the word of his 
grace, and gave signs and wonders to be done by their hands. 
But the multitude of the city was divided; and some were with the 
Jews, and others with the apostles. But as a violent attempt was 
made both of the Gentiles and of the Jews, with their rulers, to 

*J}f>fieudix. No. XI IV. -\As it icere ivith a torrent. 
\}l 'ho were left at Antioch. IJ The heathen inhabitant^ 



til. XIV ACTS OF APOSTLES. 227 

injure and to stone them; they having: received intelligence of it, 
iied toLyst'a, and Derbe> cities of Lycaonia, and to the adjacent 
country: and there they declared the glad tidings. 

And there sat a certain man at Lystra, disabled in his feet, being 
so lame from his mother's womb, that he never had walked. This 
man heard Paul speaking; who fixing his eyes upon him, and seeing 
that he had faith to be healed, said with a loud voice, Stand upright 
on yuur feet. And he leaped up, and walked. And the multitude 
seeing what Paul had done, lifted up their voices, saying in the 
Lvcaonian language, The gods are descended to us in the likeness 
of men. And Barnabas they called Jupiter, and Paul Mercury, 
because he was the leader of the discourse. And the priest of 
Jupiter, [whose image] was before their city,* brought oxen with 
garlands to the gates, and would, with the multitude, have offered 
sacrifice [to them.] But the apostles Barnabas and Paul hearing of 
it, rent their mantles, and ran in among the multitude, crying out, 
and saying, Sirs, why d ) you these things? We are your fellow- 
mortals, and are declaring the glad tidings to you, that you may 
turn from these vanities to the living God, who made the heaven, 
and the earth, and the sea, aad all things which are in them: who 
in former generations permitted all the nations to walk in their 
own ways: though he did not leave himself without witness, doing 
good, and giving us showers of rain from heaven, and fruitful 
seasons, filling our hearts with food and gladness. And saying 
these things, they hardly restrained the people from sacrificing to 
them. 

19. But Jews came thither from Antioch and Iconium, and per- 
suaded the multitude; and having stoned Paul, they dragged him 
out of the city, supposing him to be dead. But, as the disciples 
were gathered about him, he rose up, and entered into the city; 
and the next day he departed with Barnabas to Derbe. And having 
declared the gospel to that city, and made a considerable number 
of disciples, they returned to Lystra, and to Iconium, and Antioch, 
confirming the souls of the disciples, exhorting them to continue 
in the faith, and testifying that it is necessary we should enter into 
the kingdom of God through many tribulations. And when they 
had constituted elders for them in every congregation, having 1 
prayed to God with fasting, they committed them to the Lord, 
in whom they had believed. And passing through Pisidia, they 
came to Pamphylia. And having spoken the Word in Perga, they 
went down to Attalia. And they sailed from thence to Antioch; 
from thence thev had been recommended to the grace of God, 
for that work which they had accomplished. And when ffaey 
were come thither, and had gathered the congregation together, 
they related what God had done with them, and how he had open= 
ed a door of faith to the Gentiles. And they resided there a c^sfc- 
siderable time with the disciples. 

*4-s being their tutelar deitg. 



J28 acts dp apostles. eA. xv 

SECTION \F. 

7V//' Decision nf thr Qu j thr ltrrrption of the Gcntifr* 

intotfu Kingdom of the Messiah, by the Apostles, Elders, and Qu 
?/■/• ish Brethren in Jerusalem. 

XV. AND some who came from Judea, taught the hrethren, 
'Except you be circumcised according to the manner of Muses, 
you cannot be saved.' There bein^ tl erefore a contention, and no 
small debate [on 'he pari] of Paul and Barnabas against them, they 
resolved that Paul and Barnabas, and some others of their number, 
should go up to the apostles and elders at Jerusalem about this 
question. They therefore being brought forward on their journey 
by the congregation, went through Phoenicia and Samaria, relating 
the conversion of the Gentiles; and they occasioned great joy to 
all the brethren. And being arrived at Jerusalem, they were re- 
ceived by the congregation, and by the apostles, and elders; and 
they related what things God had done with them. But some of 
the sect of the Pharisees that believed, rose up, and sud that it was 
necessary to circumcise them, and to charge them to keep the law 
of Moses. 

6. And the apostles and elders were gathered together to con- 
sult upon this affair. And after much debate, Peter rose up, and 
said to them, Brethren, you know that some considerable time 
since, God among us chose that the Gentiles by my mouth should 
hear the word of the gospel, and believe. And God, who knows 
the heart, bare witness to them, giving them the Holy Spirit, 
even as he did to us: and made no dis'inction between us and 
them, having purified their hearts by faith. Now therefore why 
do you tempt God, by imposing on the neck of the disciples a 
voke, which neither our fathers nor we have been able to bear? 
But we believe that we are saved by the grace of the Lord Jesus 
Christ, in the same manner as they. And the whole multitude 
kept silence, and attended to Barnabas and Paul, relating what 
signs and wonders God had done among the heathen by them. 
Then af'er they had done speaking, James answered, saying, 
Brethren, hearken to me. Simeon has been relating how God 
first looked down on the Gentiles to take from among them a 
people for his name. And the words of the prophets harmonize 
with this; as it is written, "Jfter this In-ill return, and ~vill rebuild* 
"the tabernacle of David, ivhich is fallen davmt yes, I rtnlt rebuild 
"its ruins, and set it upright again: that the remai?ider of men may 
"seek the Lord, even all the heathtn upon whom my name is called, 
"toys the Lord," who does all tnese things, known [to him] from 
the beginning. Wherefore my judgment is, not to disquiet those 
who from among the Gentiles are converted to God: bu» to write 
to them, that they abstain from the pollutions of idols, and forni- 
cation, and from that which is strangled, and from blood. For 
Moses has from ancient generations those who preach him in every 
city , being read in the synagogues every Sabbath dav. 
t.lhpendix, 4ft XLV. 



eh. XV ACTS OF APOSTLE i. 229 

Now then it seemed good to the apostles and elders, and all 
the congregation, to send to Antioch with Paul and Barnabas chosen 
men from among themselves, namely Judas surnamed Barsabas, 
and Silas, men of principal account among the brethren; writing 
by their hand these things: 

♦The apostles and elders, and brethren, to the brethren from 
''among the Gentiles in Antioch, and Syria, and Cilicia, send 
'greeting: 

'Forasmuch as we have been informed, that some going out from 
'among us, to whom we gave no commission, have troubled you 
'with discourses, unsettling your minds, saying, that you must be 
'circumcised, and keep the law: we, being unanimously assembled, 
'have ihought proper to send you chosen men with our beloved 
'Barnabas and Paul; men thai have exposed their lives for the name 
'of our Lord Jesus Christ. We have therefore sent Judas and Silas, 
'who will also tell you by word of mouth the sane things. For it 
'has seemed good to the Holy Spirit, and to us, to' impose no 
'further burden upon you besides these necessary things; that you 
'abstain from things offered to idols, and from blood, and from 
'any thing strangled, and from fornication: from which you will 
'do well to keep yourselves. Farewell 

33. They therefore being dismissed^ came to Antioch; and 
assembling the multitude, delivered the epistle. And when they 
had read it, they rejoiced for the consolation [it brought.] And 
Judas and Silas being prophets* also themselves, in a copious 
discourse exhorted and strengthened the brethren. And having 
made some stay, they were dismissed with peace from the 
brethren to the apostles. But Silas thou j; lit proper to continue 
there. Paul also and Barnabas continued at Antioch, teaching 
and declaring the good Word of the Lord; with many others 
also. 

And after some days Paul said to Barnabas, Let us return and 
visit our brethren in all the cities, to which we have published 
the Word of the Lord, [that we may inquiixl how they do. And 
Barnabas determined to take along with them John surnamed 
Mark. But Paul did not think proper to take with them that 
person, who had withdrawn himself from them from Pamphyiia, 
and went not with them to the work. There was 'therefore a sharp 
fit of anger, so that they separated from each other; and Barna- 
bas, taking Mark along with him, sailed to Cyprus. But paui 
made choice of Silas, and departed; being commended to the 
grace of God by the brethren. And he went through Syria,- and 
Cilicir», confirming the congregations; and came to Dcrbe, and 
Lysjtra: and, behold, a certain disciple was therf 1 , whose name 
was Timothy, the son of a believing Jewtss, but of a Grecian 
father; who had an honorable character given by the brethren iti 
Lystra and Iconium. Him Paul would have to go forth with birr.-; 
and took, and circumcised him, on account of the Jews v. ho were 
in those places: for they all knew his father, that he was a Greek. 

* i. e. persons of great ability in the ktioiuledge of the scriptures. 
20 ' '" 



J30 ACTS OP TIIK APOSTLES. (ft. XVI 

And as they passed through the cities, they delivered to tiieir 
custody the decrees, which were determined by ihc Bpoatk 
eld< is that were at Jerusalem. The congregation!) therefore were 
confirmed in the faith, ami increased in number daily. 

And they Wen! through Phrygia and the region of Galatia, and 
being forbidden b\ the II ly Spirit to speak tile Word in Asia,' 
when they were cwme 'hey attempted to go to Bithynia; 

but the Spirit of Je.-usj did not permit Ihcm. And passing by 
My sin, they went down to Troas. 

SECTION XII. 
The hiti-ndvcllvn of the Gospel into Macedonia and 

Thessafonica . 
XV!. 9 — AND a vision appeared to Paul in the n'ght: There 
stood s certain Macedonian, entreating him, and saying, Come 
over '•• Macedonia^ and help up. And as soon as he had seen ihi* 
vision, w t i immediately endeavored to go to Macedonia, assuredly 
inferring 1 , 'hat the Lord bad called U3 to declare the gospel to 
them 1 . Setting sail therefore from Troas, we ran directly to S tmo- 
thracia, and the next, day to Neapolis, and came from thence to 
Philippi, which is a city of the first part of Macedonia, and a 
Colony:^ and we continued in this city for some da) s. 

And on the Sabb-a'h day we went out of 'he city to the side of 
(T. where, according to [the Jewish] custom, there was an 
orator) ;4 *"A sitting down, we spoke to the women that were 
assembled there. And a certain woman, named L\dia, a seller of 
purple, of the city of Thy#iia, a worshipper of God, heard the 
ur3< : whose hear' lh* Lord had opened to attend to the things 
Which were spoken by Paid. And when she was immersed with 
imily, ske entreated us Baying, If } ou ha»e judged me to be 
raitb.rul 'o Ihe Lord, cu'er into my house, and continue there. 
And ^he compelled us. Now it came to pass, that as we were 
to the oratory, we were met by a certain giH that had a 
fythonic spirt.* wbo brought her owners much gain by her pro- 
ng: the same following afer Paul and us, cried our, These 
men are the servants of the Most H.gh God, who declare unto you 
the way of salvation. And this she did for several da\ s. But 
p4id being grieved, turned and said to the spirit, I charge you in 
•he name of Jesus Christ, to go out of her. And it went out that 
v.r\ hour. Put when her owners saw that the hope of their gain 
was gone, l.<yin hold of Paul and Siias. they dragged them to 
rket-place to the magistrates; and having brought them to 

• i e. the Proconsular Asia: the place: just mentioned being in 

if nor. 
^Appendix, No XLVl. 

e Luke, who attended on those apcsilct, tpeaks in his own 
perst n. 

\Of Roman*, iOr place of public prayer. 

spirit of divination. She raj also a slaze 



eh xv 11 acts of apostles. 23 i 

the generals of the army, they said, These men, being Jews, 
disturb our city [in an unsufferable manner,] and teach customs, 
which it is not lawful for us, as we are Romans, to receive and 
observe. And the p pulace rose up together against them; and 
the generals tearing off their garments, commanded them to be 
beaten with rods. And when they had laid many stripes upon 
them, they cast them into prison, charging the jailor to keep them 
safely. Who having received such a strict charge, threw them 
into the inner prison and secured their feet fast in the stocks. But 
at midnight Paul and Silas having prayed, sung a hymn to God: 
and the prisoners heard them. And on a sudden there was a great 
earthquake, so that the foundations of the prison were shaken: 
and immediately all the doors were opened, and the bonds of all 
[the prisoners] were loosed. And the jailor awaking out of his 
sleep, and seeing the doors of the prison opened, drew his sword, 
and was going to kill himself, supposing that the prisoners were 
fled. But Paul cried out with a loud voice, saying, Do yourself 
no harm, for we are all here. And he called for lights, and sprung 
in; and being in a tremor, fell down before Paul and Silas; and 
bringing them out, he said, O sirs, what must I do that I may be 
safe? And they said, Believe in the Lord Jesus Christ, and you 
shall be safe, and your house. And they spoke to him, and to all 
that were in his house, the Word of the Lord. And taking them 
that very hour of the night, he washed their stripes; and was im- 
mediately immersed, himself and all his. And having brought 
them into his house, he spread the table before them; and believ- 
ing in God with all his house, he was transported with joy. 

35. And when it was day, the magistrates sent the beadles,* 
saying, Dismiss those men. And the keeper of the prison told 
these things to Paul, 'The generals have sent that you may be 
'dismissed; now therefore go out and pursue your journey ii) 
'peace.' But Paul said to them, They have beaten us, who are 
Romans, publicly and uncondemned, and have cast us into prison, 
and do they now thrus* us out privately? By no means; but let 
them come themselves and conduct us out. And the beadles re- 
ported <hese words to the generals. And when they had heard 
lhat they were Romans, they were afraid: and they came, and com- 
forted them, and conducting them out, requested that they would 
depart from the city. And coming out of the prison, they entered 
into the house of Lydia: and when they had seen the brethren, 
they comforted them, and departed. 

XVII. And taking their journey through Amphipolis and Apol- 
lonia, they came to Thessalonica, where there was a synagogue of 
the Jews. And according to Paul's custom, he entered in among 
them, and discoursed to them for three Sabbaths, from the scrip, 
tures; opening them and evidently showing that the Messiah ought 
to suffer and to rise from the dead; and 'That this is the Messiah, 
even Jesus, whom I declare to you.' And some of them believed, 
and adnered to Paul and Silas; and a considerable number of the 

*#/> lictors. 



I 

ate ft How •, r nd mat t\ into u t 

-in! Bi house of . I to bring them < 
the people. Bat n >t finding them, th< 

•n to the i vine out, These men, 

hat have turned th ti.thcrajso:andJ 
.as p;- hred them. And nil t 

' i y alarmed tl>«- multitude, andtl f the city, when 

Lheyh things And having taken security of Jason, and 

I them. I5ut tilt- brethren immediately sent 
r.vay Paul and Bil and when they came r 

And these were e.f :■ 
ution than those of Theasaloaka: for they re- 
ceived the Word with all readiness cf mind, daily examining the 
hether those things were so. Many of them therefore 
believed; and of the Grecian women of eon iderabte rank, and of 
the men not a fcw. But as soon as some of the Jews of T!v s.-alonica 
imderstood that the Word of God was announced by Paul ;.t Bereft, 
(hey came thither also; raising [a storm among] the populace- And 
hen rmmed ately the brethren ent away Paul, a^ ifh< were to go b\ 
ea. But Silas and Timothy continued there. Andthej 
ducted Paul, brought him as raras Athens: and having re c e iv e d an 
order [from him] to Silas and Timothy, thai they should <r jmc to 1dm 
is soon as possible, th- y went away. 

noN XIIT. 
i'ke Introduction of the Gospel into Jlthcns, Corinth, and 
Epktius. 

16. NOW while Paul was waiting for them at Athens, his s 
within him was strongly moved when he beheld the city enslaved to 
idolatry. He there fore discoursed in the s} nagogue to the Jew . 
to the pious persons [that worshipped with them:] and even i 
he market-place to those whom he met with. But some of t ! w 

irean and Stoic philosophers opposed themselves to hirn: and some 
said, *What will this retailer of scraps say?' A -id others, 'lie - 
to be a proclaimer of foreign deities:' because he declared the good 
news to them, Jesus and the res irrection. And they took him, and 
conducted him to the Areopagus,* saying, May we know what this 
new doctrine is, which is spoken by yOu? for you bring some strange 
■ hings to our ears: we would therefore know what these things n 
For all the Athenians, and the strangers that sojourn among them, 
delight to spend their leisure time in nothing else but telling or hear- 
ing news.f 

Paul therefore standing up in the middle of the Areopagus, said, 
Athenians, I perceive you are exceedingly addicted to the worship 
of demons. For as I passed along, and beheld the objects cf your 

•0", the supreme court of Athens. ^Appendix, No. XI.VIK 



Ch. XVIII ACTS OF APOSTLES. 233 

worship, I found an altar on which there wa9 this inscription, *To the 
Unknown God:' him therefore, whom you worship without knowing 
him, do I announce to you. The God who made the world, and all 
things that arc therein, being- the Lord of heaven and earth, dwells 
not in temples made with hands: neither is he served by human hands,, 
as if he stood in need of any thing; he himself giving to all life, and 
breath, and all things. And he has made of one blood the whole 
nation of men to inhabit all the face of the earth, having marked out 
the times previously arranged in order, and the boundaries of their 
habitations: that they might seek after the Lord, if possibly they 
might feel after him, and find him; though he be not far from every 
one of us: for in him we live, and are moved, and do exist; as some 
of your own poets have said, — 'For we his offspring are.'* We 
therefore being the offspring of God, ought not to imagine the Deity 
to be like gold, or silver, or stone, wrought by the art and contrivance 
of man. For though God overlooked the times of ignorance, he 
now makes proclamation to all men every where to reform, because 
he has appointed a day, in which he will judge the world righteously 
by that Man whom he has ordained; of which he has given assurance 
to all men by raising him from the dead. And when they heard 
of the resurrection of the dead, some made a jest of it, and others 
said, 'We will hear you again upon this subject.' And thus Paul 
went out of the midst of them: Nevertheless some men adhered to 
him, and believed: among whom was Dionysius the Areopagite,j 
and a woman whose name was Damans, and others with them. 

XVIII. After these things, Paul departed from Athens, and came 
to Corinth; and finding a certain Jew, named Aqiiila, a native of 
Pontus, lately come from Italy, with Priscilla his wife, (because 
Claudius Cesar had commanded all the Jews to depart from Rome,) 
he went to them. And as he was of the same trade, he continued 
with them, and wrought at it; for they were tent-makers by trade. 
But he disputed in the synagogue every Sabbath day, and persuaded 
the Jews and the Greeks- And as soon as Silas and Timothy came 
from Macedonia, Paul was enrapt in his spirit, and testified to the 
Jews that Jes is was the Messiah. But when they set themselves in 
opposition, and reviled, he shook his garment, and said to them, Let 
yo r blood be upon your own head! I am pure. From henceforth 
I will go to the Gentiles. And going out from thence, he went into 
the house of one called Just .s, a worshipper of God, whose house 
was adjoining the synagogue. But Crispus, the ruler of the syna- 
gogue, 'believed in the Lord with all his house: and many of the 
Corinthians hearing, believed, and were immersed. But the Lord 
said to Paul by a vision in the night, Fear not,, but speak, and do 
not keep silence; for I am with you, and no man shall fall upon you 
to injure you; for I have much people in this city. And he continu- 
ed there a year and six months, teaching the word of God among 
them. 



* Aral us and Ckanthes. 

fA memher of the supreme court of Athens, 

20* 



ch. 

Bq1 wli !i (• ill o 
bpon Paul ■' 

Ihe Jews, If it \. 

11 if it 

be r. ., 

t.rciks laid bold on 

Jiim I :.t u'.l 

taking 

I . . 

but he 
! v. Itii the .' 
And th< .1.. be 

i 
for me by all means to i 
but I it ill turn my course to you again, 
from Ephesus. \.nd I 
- 
. l-.c departed, going 
I 

nt man, am came to 

1 ••';•. tin waj i 

tin t'.ii gs < f th< 

John, 
and Pri 

• ■ 

is the 

i'.- \ ■ \ ou, on } i 

■ 

tin j •■ ( ] 1 

'i.. t V. lS to 

I 

■ g his Itftnd 

- 



lh. XIX ACTS OF APOSTLES'. 235 

came upon them; and the}- spoke with tongues, and prophesied. 
And they were in all about twelve men. Arid he went into the syna- 
gogue, and discoursed with boldness, disputing' for the space of three 
: nths, and evincing- the things which related to the kingdom cf 
L. F> it as some were hardened, and would not believe, speaking 
reproachfully of the way before the multitude, he departed from 
t ;em, and separated the disciples, disputing daily in the school cf 
(,n • Tvrannus. And this was done for the space cf two years, so 
that all the inhabitants of Asia, both Jews and Greeks, heard the 
Word of the Lord Jesus. And God wrought extraordinary mira? 
cles by the hands of Paul; so that handkerchiefs or aprons were 
carried from his body to those that were sick, and the diseases re- 
moved from them; and the evil spirits came out of them. And some 
of the strolling Jews, who were exorcists,* undertook to name the 
name cf the Lord Jesus over those who had evil spirits, saying, 'We 
adjure you by Jesus, whom Paul preaches.' And there were seven 
sons cf one Sceva a Jewish chief priest, who elid this. But the 
evil spirit answering, said, 'Jesus I knew, cud Paul I know, but who 
are you? 1 And the man in whom me evil spirit was, sprung upon 
them, and getting master of them, prevailed against them, so that 
they fled c t of the house naked and wounded. And this was known 
to all the Jews, and Greeks also, dwelling at Ephesus; and fear fell 
upon them all, and the name of the Lord Jesus was magnified. 
And many of them, who believed, came and confessed, and made a 
declaration of their deeds. And a considerable number of those who 
had curious arts', bringing their books together, burnt them before a}!-. 
and they computed the val le of them, and found it fifty thousand 
pieces of silver .-J- so powerfully did the Word of the Lord grow, and 
prevail. 

21. New when these things were fulfilled, Paul purposed in spii I 
that passing through Macedonia and Achaia, he would go lo Jerusa 
lem, saying, After I have been there, it is necessary for me also to 
see Rome. And sending two of thorie that ministered to him, Timothy 
and Erastus, into Macedonia, he himself staid some time in Asia. 
And there happened abo it thai time no small tumult concerning that 
way. For a man, whose name was Demetrius, a working silversmith, 
by making silver shrines cf" Diana, procured no small rain to the 
artificers: whom he gathered together, with the workmen employed 
about the business, and said, Men, you know that our maintenance 
arises from ties manufacture; and yen see and hear that this Paul has 
persuaded great numbers of people, not only of Ephesus, but almost 
of all Asia, and has turned them asiele, saying, that they are not 
deities which arc made with hands: so that (here is danger not only 
bis occupation cf curs should be depreciated, but also that the 
temple of the great goddess Diana should be despised, and her 
Leur destroyed; whom all Asia, and the world worship. And 
hearing tins, they were filled with rage: and cried out, saying, Great 
i 3 Diapa cf the Ephesians! And the whole city was filled with .confu- 
sion, and they rushed with one accord into the theatre, dragging 

* Pretenders io a power cf expelling demons. \Mout 7500 dollars, 



£36 v< rs op a. osti cA. \\ 

thither (• iius an I i 

\ii'l vvb( n I'. .i.l would have gon into the people, the disciples 
not permit him. officers of As 

the) had a friendship fi lat be would 

•nture hims< It into th< crying 

one thing-, and fusi d, 

and til .'< th; r 

\nd they thrust forward v I he multitude, the 

urging him on- An h his hand, 

w ould bai e made a defenci to t I . 

tint he via- a J« .v, on out for 

about the Bpacc of two hi • 
r.Mt the cl he people, said, Eph* 

man is there that docs not kno* thai thecity of thi 
is dei oted to the- great goddess Diana, and to the image that feD do\j ;.> 
from Jupiter? Sinci then these t] ncontestable, it is i 

sary for you to be quiet, and to d > tatc manner; 

u have brougnt these men, v.iio are neither robbers of temples 
of ;. our godde^ If therefore Demetrius, and the 

rs that are \v.t!i him, h 
held; and there are the pr • I thi m im] 

But if you are inquiring any thing concerning other matters, it .shall 
be determined in a legal congregation. And indeed we are in danger 
of being called in Question for the insurrection which has happened 
this day, as there is no cause by which we can account for litis con- 
course. And when he had said these things, he dismissed the con- 

'on. 
XX. Now after the tumult was ceased, Paul calling the disciples 
to him, and embrac ng them, departed to go into Macedonia. And 
going through those parts, and having < snorted them with much 
discourse, he came into Greece. And when he had continued there 
three months, as an ambush was laid for him by the Jews when he 
was about to embark for Syria, he thought it advisable to return by 
Macedonia. And Sopater the Bcrean accompanied hira as far as 
\s'a;j" and of the Thessalonians, Aristarehus and Secundus; and 
Gaius of Derbe, and Timothy: and of the Asiatics, Tychicus and 
Trophimus. These going before, staid for us at Troas. And we 
set sail from Philippi, after the days of unleavened bread, and came 
to them at Troas in five days, where we continued seven days. Add 
on the first day of the week, when the disciples met together to 
break bread, Paul being about to depart on th< morrow, discoursed 
to them and continued his speech until midnight. And there w< re 
many lamps in the upper" room in which they were assembled; and a 
certain young man, whose name was Eutychus, sitting in an open 
window, f< 11 into a profound leep: and as Pa. 1 continued his dis- 
course a long time, he was so overpowered with sleep, that he fell 
down from tne third story, and was t;*ken up dead. And Paul went 
d' wn, and fell upon birr, and taking him in his arms, said, Do not 
make Sfa? disturbance, fir his life is in him. And going up again, 



XX ACTS OF APOSTLES. 237 

and having 1 broken bread, and eaten, he conversed a considerable 
time, even till break of clay, and so departed. And they brought 
the youth alive, and were net a little comforted. But we went 
before into the ship, and sailed to Assos, where we were to take up 
Paul: for so he had appointed, choosing- himself to go a-foot. And 
as soon as he joined us at Assos, we took him in, and came to Mitylene. 
And sailing- from thence, we came the next day over ag-ainst Chios? 
and the day following- we touched at Samoa, and having staid at 
Trogyllium, we came the day after to Miletus. For Paul had deter- 
mined to sail by Ephesus, that he might not spend any time in Asia; 
for he earnestly endeavored, if it were possible for him, to be at 
Jerusalem on the day of Pentecost. 

17. But sending to Ephesus from Miletus, he called thither the 
elders of the congregation. And when they were come to him, he 
said to them, You know how I have been conversant among you all 
the time, from the first day in which I entered into Asia, serving the 
Lord with all humility, and with many tears, and trials, which befei 
me by the ambushes of the Jews: and how I have suppressed nothing 
that was advantageous, not neglecting to announce to you, and to 
teach you publicly, and from house to house, testifying both to the 
Jews and Greeks, reformation to God, and faith in our Lord Jesus 
Christ. And now, behold, I am going bound in the spirit to Jerusa- 
lem, not knowing the things that shall befal me in it: excepting that 
the Holy Spirit testifies in every city, saying that bonds and afflictions 
await me. But I make Ao account of any of these tilings, nor do I 
esteem my life precious to myself, so that I may but joyfully finish 
iny course, and the ministry which I have received of the Lord Jesus, 
even to testify the good news of the favor of God. And now, behold, 
I know that you all, among whom I have conversed, proclaiming the 
Jdngdom of God, shall not see my face any more. Wherefore I 
testify to you this day, that I am clear from the blood of all men, 
For I have not declined to declare to you all the counsel of God, 
Therefore take heed to yoTselves, and to the whole flock, over- 
which the Holy Spirit has constituted you overseers,* to feed the con- 
gregation of the Lord, which he has redeemed with his own blood. 
For I know this, that afcer my departure grievous wolves will enter 
in among- you, having no mercy en the flock. Yes, from among your 
own selves men shall arise, speaking perverse things, to draw away 
(Thciples after them. Watch therefore, remembering that for the 
space of three years I ceased not to warn every one by night and by 
day with Vars. And now, brethren, I recommend you to God, and 
to the word of bis grace, even to him that is able to edify you, and 
to give you an inheritance among all that are sanctified. I have 
coveted no man's silver, or gold, or raiment. -Yes, you yourselves 
know that these hands have ministered to my necessities, and to those 
that were with me. I have showed you all things, how that thus 
laboring you ought to assist the infirm, and to remember the words 
of the Lord Jesus, that he himself said, . 'It is much happier to give 
than to receive.' And having said these things, he kneeled dowii a.nd 

* Or bishops. 



238 ACT* Of Al'.'.S I i ck. XXI 

prayed with them all. And there was great lamentation among them 
all: and falling- upon Paul's neck, they kissed him; (specially griev- 
ing for that word which he spoke, that they should sec his face no 
more. And they conducted him to the .ship. 

SECTION XIV. 

Paul returns to Jerusalem. — His Conduct and Treatment 

there 

XXI. AND as soon as we had withdrawn from them, and h:. 
sail, we came with a direct course to Coos, and the next d?y to 
Rhodes, and from thence to Patara. And finding a ship passing 
over to Phoenicia, we went aboard, and set sail. And coming within 
sight of Cyprus, and leaving it on the left hand, we sailed to - 
and landed at Tyre: for there the ship was to unload its fi 
And we continued there seven days, finding disciples, who told Paul 
by the Spirit, not to go up to Jerusalem. But when we had finished 
these seven days, we departed, and went our way; and they all 
attended us out of the city, with their wives and children; "and, 
kneeling down on the sea shore, we prayed. And having embraced 
each other, we went on board the ship; and they returned hack to 
their own houses. And finishing our course, we came from Tyre to 
Ptolemais, and embracing the brethren, we continued with them one 
day. And on the morrow they departed, and came to Cesarea; and 
entering into the house of Philip the evangelist, who was one of the 
seven,* we lodged with him. Now he had four virgin daughter?, 
"who were prophetesses. And as we continued there many days, a 
certain prophet, whose name was Agabus, came clown from Judea: 
and coming to us, he took up Paul's girdle, and binding his owrs 
hands and feet, he said, 'Thus says the Holy Spirit, So shall the 
'Jews at Jerusalem bind the man whose girdle tins is, and shall 
'deliver him into the hands of the Gentiles.' And when we heard 
these things, both we and the inhabitants of that place entreated 
him that he would not go up to Jerusalem. But Paul answered, 
"What do you mean, thus weeping and breaking my heart' fur I am 
ready not only to be bound, but also to die at Jerusalem for the name 
of the Lord Jesus. And when he would not be persuaded, we ceas- 
ed, saying, Let the will of the Lord be dene. 

15. And after these days, making up our baggage, we went up *> 
Jerusalem. And some of the disciples also from Cesarea went *Jong 
with us, and brought us to one Mnason a Cyprian, an old disciple, 
with whom we should lodge. 

And when we were arrived at Jerusalem, the b^thren received us 
with pleasure. And the next day Paul entered in with us to James; 
and all the elders were present. And having mbraced them, he 
gave them a particular account of those things which God had done 
among the Gentiles by his ministry. And when they heard it they 
glorified the Lord, and said to him, Brother, you see how many 
myriads of believing Jews there are; and they are all zealous for the 



* Mentioned in chapter vi. 5. 



ch. XXI ACTS OF APOSTLES. 239 

law. Now they have been informed of you, that you teach all the 
Jews which are among the Gentiles, to apostatize from Moses, saying 
that they ought not to circumcise their children, nor to walk accord- 
ing- to the customs. What is it then? The multitude must by all 
means come together, for they will hear that you are come. There- 
fore do this that we say to you: there are with us four men, who 
have a vow upon them; take them, and purify yourself with them, 
and be at charges for them, that they may shave their heads: and all 
will know, that there is nothing in those things, which they have 
heard of you; but that you yourself walk regularly, keeping the law. 
And as for the believing Gentiles we have written, determining that 
they should observe none of these things, except it be to keep them- 
selves from what is offered to idols, and from blood, and from that 
which is strangled, and from fornication. Then Paul took the men> 
and the next day being purified with them, entered into the temple, 
declaring the accomplishment of the days of purification, till an 
offering should be offered for every one of them. But as the seven 
days were about to be accomplished, the Jews that were from Asia,* 
seeing him in the temple, threw all the populace into confusion, and 
laid hands upon him, crying out, Israelites, help.' This is the man, 
that every where teaches all men contrary to the people, and the law, 
and to this place; and has even brought Greeks into the temple, and 
polluted tliis holy place. (For they had before seen Trophimus the 
Ephesian in the city with him, whom they imagined that Paid had 
brought into the temple.) And the whole city was moved, and 
there was a concourse of the people; and laying hold of Paul, they 
dragged him out of the temple: and immediately the gates were shut, 
And when they went about to kill him, word was brought to the 
commander of the cohort, that all Jerusalem was in confusion: whe 
immediately took soldiers, and centurions, and ran in among them, 
And when they saw the commander and the soldiers, they ceased 
from beating Paul. Then the commander drew near, and took him 9 
and ordered him to be bound with two chains: and inquired who he 
was, and what he had done. And some among the multitude cried 
out one thing, and some another. And as he could not know the 
certainty by reason of the tumult, he commanded him to be carried 
into the castle. But when he was upon the stairs, it came to pass 
that he was borne by the soldiers because of the violence of the 
crowd. For the multitude of the people followed, crying out, 'Away 
with him!' 

37. But as Paul was going to be brought into the castle, he said t« 
the commander, May I be allowed to speak to you ? Andf he said. 
Can you speak Greek? Are you not that Egyptian, who did before 
these days stir up a sedition, and led out into the wilderness four 
thousand murderers' 1 But Paul said, I am indeed a Jew of Tarsus im 
Cihcia, a* citizen of no inconsiderable city; and I entreat you, permit, 
me to speak to the people. 

* Cvmt to celebrate the fast of Pentecost. 
f Hearing him speak in the Greek language, 



310 10T8 OF APOSTIBS. cJt. \\;i 

And on his giving him permission, Paul standing on the - 
med with his hand to the people; and when there was a great 

Idressed (hen in the H< brew dialect Baying — 
thren, and fathers, hear m\ apology, which I make now to 
you. And when they heard that he addressed them in the H 
dialect, the) the rather kept Buenc< ; and he said, I am indeed a jew, 
born at Tarsus in Cilicia, but educated in this city at the feet of 
Gamaliel, accurately ii i the law of our fatli 
zealous for God, :.s you all are at this daj . who p< rsccuted thi 
to the death; binding both men and women, and deliv< rin^ tin m into 
prison- Lest is my witm SS and all the national 
senate: from whom also having received letters to the bnthrcn, I 
went to Damascus v.> bring those thai were there bound to Jerusalem, 
that they might he punished. And it enme to pass that as I u 
my journey, and was come nigh to Damascus, about noon, on a 
sudden a gn at light shone about me from heave n; and I fell to the 
ground, and heard a voice saying to me, 'Saul, Saul, why do you 
persecuV me?' But I answered, 'Who are you, Lord'' And he 
said to me, 'I am Jesus the Nazareno, whom you persecute.' And 
they that were with me saw the light indeed, and were terrified; but 
they did not hearj the voice of him that spoke to me. And I sa : d, 
'Lord, what shall I do'"' And the Lord said to me, 'Arise, and go to 
Damascus, and there it shall be told you of all things, which are ap- 
pointed for you to do.' And as I could not see by reason of the glory of 
that light; being led by the hand of those that were with me, I came 
to Damascus. And one Ananias, a pious man according 1 to the law, who 
had an honorable character among the Jews that dwell at Damascus, 
coming to me, and standing by me, said to me, ^Brother Saul, look 
'up.' And in that very hour 1 looked up epon him. And he said, 
'The God of our fathers has chosen you to know his will, and to see 
that righteous person, and to hear a voxc from his mouth; because 
you shall be his witness to all men of those things which you have 
seen and heard. And now why do you delay? Arise and be im- 
mersed and wash away your sins, invokingthe name of the Lord.' And 
it came to pass; that when I was returned to Jerusalem, and was pray- 
ing in the temple, T was in atrance; and Isaw himsaying to me, 'Make 
haste, and depart quickly from Jerusalem, for they w ill not rcceive 
3 our testimony concerning me.' And I said, 'Lord, they knew I 
was imprisoning, and scourging in the synagogues them that believed 
in thee; and when the blood of Stephen thy martyr was shed, I also 
was standing by, and consenting to his sin/ ghtt r, and kept the gar- 
ments of those that slew him.' And he said to me, 'Go your way, for 
I will send you far off to the Gentiles ' 

XXII. 22. — And they heard him to this word, and they lifted up 
their voice, saying, 'Away with this fellow from the earth, for it is 
not fit shat he should live.'* And as they were crying out and were 
rending their garments, and casting dust into the air, the commander 
ordered that he should b brought into the castle, saying, that he 
should be put to the qucstionf by scourging, that he might kr.ov 

'i e. Distinctty. Sec Acts ix. 8. &.c. |i. e. Examined by. fed 



CM. XXIII ACTS OF APOSTLES. 241 

for what cause they raised such an outcry against him. And as 
they were binding him with thongs, Paul said to the centurion 
who stood by, *Is it lawful for you to scourge a man who is a 
Roman, and uncondemned?' And the centurion hearing this, went 
and addressed the commander, saying, 'What are you about to do? 
for this man is a Roman.' And the commander came, and said to 
him, 'Tell me, are you a Roman?' And he said, 'Yes.' And the 
commander answered, 'I obtained this freedom with a considera- 
ble sum of money.' And Paul replied, 'But I was free born.' 
They therefore, who were about to have put him to the question, 
immediately departed from him: and the commander was afraid 
when he knew that he was a Roman, and because he had bound 
him. 

And on the morrow desiring to know certainly of what he was 
accused by the Jews, he loosed him from his bonds, and commanded 
the chief priests and all the Sanhedrim to come together; and 
bringing Paul down, he set him before them. 

XXIII. And Paul looking attentively on the Sanhedrim, said, 
'Brethren, I have even to this day lived towards God in all good 

conscience ' And Ananias the high priest commanded those 

that stood by him to smite him on the mouth. Then Paul said to 
him, 'God is about to smite you, O you whited wall! For do you 
sit to judge me according to the law, and yet, in violation of the 
law, command me to be smitten?' But they that stood by said, 
'Do you revile the high priest of God?' And Paul said, 'Brethren, 
I was not aware that it was the high priest; for it is written, **You 
shall not speak evil of the rider of your people." Then Paul per- 
ceiving that the one part were Sadducees, and the other Pharisees, 
cried out in the Sanhedrim, 'Brethren, I am a Pharisee, the son 
of a Phirisee; for the hope and resurrection of the dead I am 
brought into judgment.' And on his speaking this, there was a 
contention between the Pharisees and the Sadducees; and the 
multitude was divided. For the Sadducees say tnere is no resur- 
rection, neither [good nor evil] messenger, nor [departed] spirit; 
but the Pharisees confess both. And there was a great clamor; 
and the Scribes who were on the side of the Pharisees, arose and 
contended, saying, 'We find no evil in this man; but if a spirit, or 
a heavenly messenger has spoken to him, — let us not fight against 
God.* And as a great disturbance arose, the commander fearing 
lest Paul should be torn in pieces by them, ordered the soldiers 
to go down, and take him by force from the midst of them, and to 
bring him into the castle. 

And in the following night the Lord standing by him, said, 
♦Be of good courage, Paul: for as you have testified the things 
concerning me in Jerusalem, so you must also bear testimony in 
Rome.' And when it was day, some of the Jews, entering into a 
conspiracy, bound themselves with a curse, saying, that they 
would neither eat nor drink till they had killed Paul. And they 
were more than forty who had made this agreement. And they 
came to the chief priests and elders, and said, 'We have bound 

n 



M2 a« i c/h x\nr 

ourseh iemn anathema. * not to tas'e. any tiling till \>e 

hare slain Paul: nqw therefore do you *iththe Sanhedrim signify 
to the commander, that he bring liim down to you to-morr*w t as if 
you would more accurately discuss what relates to him; and we 
ady to kll him before he can come near you. P.ut Paul's 
sixer's son hearing >f the ambush, came, and entering into the 
castle, told Paul. Arid I ' .* u 1 calling one of the centurions to him, 
said, 'Conduct 'his young man to the commander, for he has 
something to tell him.' He therefore took, and led him to the 
commander, and said, 'Paul the prisoner, calling 1 me to him, de- 
sired that I would hnng to you this young man, who has some- 
• ling to tell you.' And the commander taking him b\ the hand, 
and leading li m into a retired place, inquired of him, 'What is 
••hat you have to tell m< ?' And h said, 'The Jews have agreed 
her to ask you, ihujou would bring down Paul to* morrow 
tr» the Sanhedrim, as it they would inquire something more accu- 
rately concerning him. ll.it do not be prevailed upon by them; 
for h -re are more than forty of them tint lie in ambush for him, 
who have obliged themselves by an anathema neither to eat nor 
drink till they have killed him; and they are now ready, waiting 
. ;i ( r,h r from you.' The commander therefore dismissed the 
j oung man with a charge, 'He sure you tell no man, that you have 
discovered these things to me.' And he called to him two of the 
( enturions, and said, 'Prepare two hundred soldiers to go to 
Cesares; and seventy horsemen, and two hundred spearmen by 
l!.e third h-nir of the nig!it;f and provide beasts to set Paul upon, 
a i (1 conduct him in safety to Felix the governor. i And he wrote 
an • pi>t ! c, the contents of which are in this copy: — 

26. 'Claudius Lysias to his excellency Felix the governor, sends 
•greeting: 

' This imn was seized by the Jews, and had like to have been 
Slain by them, wl.en I came with a party of soldiers, and rescued 
'inn: :-nd 1 ha\e learnt since that he is a Roman. And desiring to 
' fc.no w the crime of which they accused him, 1 brought him before 
'the Sanhedrim whom I found to be accused concerning questions 
•of their law, but to have nothing charged upon him worthy of 
'death, or of bonds. But w.ien it was signified to me that an 
'amDtish would be laid for the man by the Jews, 1 immediately 
'sen', him to you. commanding his accusers also to declare before 
'you what they have against him. Parewel/ 

The soldiers therefore as it was commanded them, taking up 
Paul, brought him by night to Antipa'ris. And the next day 
they returnedto the castle, leaving the horsemen to k r o with him-. 
who entering int ... and delivering ihe epis'le to the go- 

vernor, presented Paul also before him. And when (he governor 
had read the U Iter, he asked ( fwhat province he was: and being 
informed 'hat he was of Ciiicia, '1 will hear you, said he, when 
accusers are also come.' And he commanded him to be 
i iJe- rod's pretoi 

I Of the province 
built by H 



fJl. XXl\ ACTS OF APOSTLES. 

SECTION XV. 
Paul a Prisoner in Cesarea. appears before Governors 
Felix and FlsIics, and King dgrippa, and defends 
liimse/f before Ihem. 

XXIV. AXD after five days the high priest Ananias came down, 
with the elders, and a certain orator named Tertullus: and they 
made their appearance before the governor against Paul. And 
he being called, Tertullus began to accuse him, ?a\ing, 'As v.c 
enjoy great peace by your means, and as illustrious deeds are 
happily done to this nation by your prudent administrator,, v.v 
accept it always, and in all places, most noble Felix, with all 
thankfulness. Nevertheless that I may not trouble you farther. I 
beseech you to hear us in a few words, with your usual candor: 
for we have found this man a pestilent fellow and a mover of 
sedition among all the Jews throughout the world; and a ring- 
leader of the sect of the Nazarenes: who has attempted also to 
profane the temple, and whom we apprehended, and would have 
judged according to our law; but Lysias the commander of the 
cohort coming upon us with a great force, took him away out of 
our hands, commanding his accusers to come to you.; by which 
means, you may yourself en examination take cognizance of all 
these things, of which we accuse him.' And the Jews also gave 
their assent, saying, that these things were so. 

10 Then Paul, after the governor had made a signal to him to 
speak, answered. Knowing that you, O Felix, have been for 
several years a judge to this nation, I answer for myself with the 
more cheerfulness: since you may know, that it is no more than 
twelve days since I went up to worship at Jerusalem; and they 
neither found me disputing with any man in the temple, nor 
making any insurrection among the people, either in the syna- 
gogues, or in the city: nor can they produce any proof of the 
things, concerning which they now accuse me. But this I confess 
to you, that after the way, which they call a sect,* so worship I 
the God of our fathers; believing all things which are written in 
the law and in the prophets; having hope towards God of that, 
which they themselves also expect, that there shall be a resurrec- 
tion of the dead, both of the just and of the unjust. And upon 
this account, { exercise myself to have always a conscience with- 
out offence towards God, «nd towards men. Now after several 
years, I came to bring alms to my nation, and offerings: upon 
which some Asiatic Jews found me purified in the temple; nei'her 
with multitude nor with tumult; who ought to have been present 
before you, and to accuse me if they had anything against me: or 
let these themselves say, if when I stood before the Sanhedrm, 
they found any crime in me; unless it be with relation to this one 
word, which I cried out when I stood among them, 'that for the 
resurrection of the dead I am judged by you this day.' 

* appendix, No, XLVIII. 



l\ I ACTS QF AP0ST1 Ch. 

And when Felix heard these things, he put them off, saying, 
'After 1 have been more accurately informed concerning this 
wny, when I.ysius the commander comes down, 1 will take cogni 
r.ancc of the affair between you.' And he. commanded the centu- 
rion to keep Paul, and let him liuve liberty, and to hinder none of 
his friends from assisting him, or coming to him. 

24. And after some days Felix coming with Drusilla his wife, 
v. ho was a Jewess, sent for Paul, and heard him concerning the 
faith in Clirist. And as he reasoned concerning righteousness, 
and temperance, and judgment to come, Feli;; trembling, answer- 
ed, 'Go your way for this time, ur.d 1 will take some future oppor- 
tunity to call for you.' And he hop< d also that money would be 
given him by l'aul, that he might set him at liberty; and therefore 
lie sent the more frequently for him, and discoursed with him. 
Now after two years were ended, Felix was succeeded by Fortius 
Festus; and Felix willing to ingratiate himself with the Jews, left 
Paul a prisoner. 

XXV. When Festus therefore was come into the province, after 
three days he went up from Cesarea to Jerusalem, and the high 
priest, and the chief among the Jews appeared before h>m against 
Faul, and entreated him, that he would send for him to Jerusalem; 
laying an ambush to kill him by the way. But Festus answered, 
that Paul should be kept at Cesarea, and that he himself would 
shortly set out for that place: 'therefore, said he, let those of you, 
who are able, go down with mc, and if there be any thing criminal 
in this man, let them accuse him.' And having continued among 
them more than ten days, he went down to Cesarea, and the next 
day sitting down on the tribunal, he commanded Paul tebe brought. 
And when he appeared, the Jew?, who came down from Jerusa- 
lem, stood round about, bringing many heavy accusations against 
Paul, which they were not able to prove; while he answered for 
himself, 'Neither against the laws of the Jews, nor against the 
temple, nor against Cesar, have I committed any offence at all.' 
But Festus willing to ingratiate himself with the Jews, answered 
Paul, and said, 'Will you go up to Jerusalem, and there be judged 
before me concerning these thing&r' But Paul said, 'I am stand- 
ing at Cesar's tribunal, where I ought to be judged. I have done 
no wrong to the Jews, as you know perfectly well. For if indeed 
I have done wrong, or have committed any thing worthy of death, 
I refuse not to die; but if there is nothing [in those things] of 
which these accuse me, no man can give- me up to gratify them! 
I appeal to Cesar.' Then Festus having spoken with the council, 
answered, 'Have you appealed to Cesar ? To Cesar you shall go.' 

And when some days were passed, king Agrippa and Bernice 
came to Cesarea to pay their respects to Festus. And as they 
continued there many days, Festus laid before the king the case 
of Paul, saying, 'There is a certain man left in boids by Felix: 
concerning whom, when I was at Jerusalem, 'he ch ef priests, 
and the elders of the Jews informed me, desiring judgment against 
him. To whom I answered, that it is not the custom of the Romans 
to give up any man to destruction, till Irj that is accused have ths 



Ch. XXVI ACTS OF APOSTLES. 245 

accusers face to face, and be allowed an opportunity of making 
his defence as to the crime laid to his charge. When therefore 
they Mere come hither, ), without any delay, sat down upon the 
tribunal next day, and commanded the man to be brought forth. 
Against whom, when the accusers stood up, they brought no 
charge of such things as I supposed; but*had certain questions 
against him relating to their own religion, and about one Jesus, 
that was dead, whom Paul affirmed to be alive. But as I was 
dubious of the question relating to him, I said, that if he were 
willing he should go to Jerusalem, and there be judged of these 
things. But Paul appealing to be kept to the hearing of our 
august emperor, I commanded him to be kept till I could send 
him to Cesar.' Then Agrippa said to pestus, 'I also would wil- 
lingly hear the man myself.' And he sa:d, 'To-morrow you shall 
hear him.' 

The next day therefore, Agrippa and Bernice coming with great 
pomp, and entering into the place of audience, with the com- 
manders and principal men of the city; at the command of Festus, 
I'm! was brought forth. And Festus said, 'O king Agrippa, and all 
you who are present with us, you see this man concerning- whom 
all the multitude of the Jews have pleaded with me, both at Jeru- 
salem, and here, crying out, that he ought not to live any longer. 
But I could not apprehend him to have done any thing worthy of 
death; yet as he himself has appealed to our august emperor, I 
have determined to send him. Concerning whom I have nothing 
certain to write to his majesty: wherefore I have brought him out 
before you all, and especially before you, O king Agripoa, that 
after examination taken, I may have something to write: for it 
seems to me to be absurd to send a prisoner, and not to signify also 
the crimes alleged against him. 

XXVI. Then Agrippa said to Paul, 'It is permitted to you to 
speak for yourself.' Then Paul stretching forth his hand, made 
his defence. 

'I esteem myself happy, O king Agrippa, that I am this day to make 
my defence before you, concerning all those things of which I am 
accused by the Jews; especially as you are acquainted with all the 
customs and the questions among the Jews: wherefore I entreat 
you that you will hear me with patience. The manner of my life 
from my youth, which from the beginning was spent among my 
own nation in Jerusalem, is known to all the Jews; who knew me 
from the first (if they would testify) that according to the strictest 
sect of our religion I lived a Pharisee. And now 1 stand in judg- 
ment for the hope of that promist- which was made by God to our 
fathers: to which promise our twelve tribes hope to attain, wor- 
shipping continually night and da\ : concerning which hope, O 
king Agrippa. I am accused by the Jews. Why should it be 
judged an incredible thing by you, that God should raise the dead? 
I indeed thought with myself, that I ou^ht to do many things con- 
trary to the name of Jesus the Nazarene. Which according!) I 
did in Jerusalem; a"d I shut up many of he saints in prison, 
having received authority from the chief priest. And when some 

21* 



A<:ts OP AP09 i LES. ill. 

of th< m were kitted, I pave my vote against them: and frequently 
punishing ihem in all the synagogues, 1 compelled them to bias* 
pheme: ami being exceedingly mad against thern I persecuted 
rven lo foreign cities. Willi t l is view, as I v.;.s going to 
Damascus, with authqfity a:.d commission from the chief priests, 
at mid day, on the road, O king Agrippa, I saw a light from 
heaven, exceeding the splendor of the sun, shining about me, and 
those who travelled with me. And when we were all fallen down 
to the earth, I heard a voire speaking to me, and saving in the 
Hebrew language, 'Saul, Saul, uhy do you petsecute rne 5 It ij 
hard for you to kick against the goads.' And I said, 'Who arc 
you, Lovdr' And he said, 'i am Jesus whom you persecute But 
arise, and stand upon your feet, for to this pupose I have appeared 
to you, to ordain you a minister, and a witness both of the thingi 
which jou have seen, and of those in which I will appear to you: 
delivering you fr< in the people, ar.d from the Gentih s, to whom 1 
now send you, to open their eyes, to bring them, by the fa'nh 'hat 
is in me, from darkness to light, and from the power of S*tan to 
(iod; that they may receive forgiveness of sins, and an inheritance 
among them that are sanctified.' From that time, O king Agrippa, 
I was not disobedient to the heavenly vision: but declared first to 
them at Damascus, and at Jerusalem, and through all the country or 
.Tudea, and then to the Gentiles, that they should reform, and re- 
turn to God, performing deeds wor hy of reformation On account 
of these things, the Jews seizing me in the temple, attempted to 
have killed me with their own hands. Having therefore obtained 
help from God, I continue until ti.is^day, testifying b< th to small 
andgrea', saying nothing but what the prophe's and Moses have 
declared should be, that the Messiah having suffered, and being 
the first who rose from the dead, ehculd discover light to the 
people, and to the Gentdes. ' 

24 And as he was thus makinT his defence. Fcs'us said with 
t loud voice, 'Pau', you are distracted: much learning dr v- s you 

to madness.' But he repl ed, 'I am not mad, most nobU- F« stus. but 
Otter the words of truth and soberness. For the king knows ot 
these things, to whom ^Iso I speak With freedom: for I arn per- 
suaded none of these things ai e hidden from him, since 'his is r.ct 
an affair transacted in a coiner. O king Agrippa, do you believe 
the prophets? I know that you b< dieve.' Then Agrippa said to 
Fau', 'You almost persuade me to be a christian.' And i'aui said. 
'1 would to (Jr d, that not or.lv you, but also all that hear me I bis 

1 y, were boh almost and altOgfctJ er such as I am, except these 
chains.' And as he said this, the king arose, and the governor, 

ind Bernice, and those who sat with them. And v. hen they had 
retired; lUey spoke one with another, saying, 'This man has done 
nothing worthy of death, or of bonds.' And Agiippa said to 
Festus, 'This man might have been set at liberty, if he bad not 
appealed to Cesar.' 



ch. XXVII ACTS OP APOSTLES, 247 

SECTION XVI. 

Paul's voyage to Italy Ms Shipwreck on Malta y and 

his arrival as a Prisoner in Rome. 

XXVII. AND as it was determined that we* should set sail into 
Italy, they delivered Paul, and some other prisoners, to a cer.turion, 
of the Augustan cohort, whose name was Julius. And going op 
board a ship of Adramyttis,f we weighed anchor, intending to sail 
by the coasts of Asia;i Aristarchus, a Macedonian of Thessalonica, 
being with us. And the next day we reached Sidori: and Julius 
treating Paul with great humanity, permitted him to go to his 
friends, and to enjoy tne benefit of their 1 care. And weighing 
anchor from thence, we sailed under Cyprus, because the winds 
were contrary. And sailing through the sea over against Cilicia 
and Pamphjlia, we came to Myra, [a city] of L\cia. And there 
the centurion finding a ship of Alexandria bound for Italy, put us 
on board it. And when we had sailed slowly for several days, and 
were hardly got over against C nidus, the wind not permitting us, 
■ \ve sailed under Crete, over against Salmone:|| and passing it with 
difficulty, we came to a certain place called the Fair Haven?, in 
the neighborhood of which was the city of Lasea And, as much 
time was spent, and sailing was now hazardous because the fast§ 
was already over, Paul exhorted them, saying to them, 'Sirs, 1 
perceive that this voyage will be attended with injury, and great 
damage, not only to the lading, and the ship, but also to our 
lives.' But the centurion paid greater regard to the pilot, and 
the master of the vessel, than to those things which were spoken 
by Paul. And as the haven was not commodious to winter in, the 
greaterpart advised to set sail from thence, if they might possibly 
reach to Pheniee to winter there; which is a haven of Crete, look- 
ing to the south-west and north-west. And as the south wind 
blew gently, supposing they were secure of their purpose, they 
weighed anchor, and sailed on close to Crete. But not long 
after, there arose against her a tempestuous wind, which is called 
F.uroc'ydon.^l And as the ship w^s violently hurried away, and 
was not able to bear up agains* the wind, we gave her up, and 
were driven. And running under a certain island called Clauda, 
we were hardly able to get masters of the boat: which when they 
had hoisted up, they used helps, undergirding the ship; and fear- 
ing- lest they should tall upon the quicksand?, ihey struck sail, and 
so were driven. And as we were exceedingly tossed by the 



*Luke noxo speaks in his oivn person. 

•\Ji city of Mysia, not far from Pergamos. $The Lesser, 

\\.1 promontory on the eastern coast of that island. 

%0f expiation, kept on the 25th of our September; at ichich time 
sailing in the Mediterranean is unsafe oh account of the Michaelmas 
flows. Doddridge. 

If O in modern phrase, a Levanter. See Shaw's Travels, pagev 
358—361. 



24$ A (J hoi APOSTLES. c/l. XXV U 

btorm, the n< xl day (hey lightened the ship: ami the third da) 
we cabt out with our own h;in<!s die tackling of the -ship. Now 
as neither sun nor stars appoared for several days, and no small 
tempest pressed upon us, all remainder of hope that we might be 
delivered, was taken away. And when there was great want of 
food, then Paul standing in the midst of them, said, 'Sirs, you 
ought to have hearkened to me, and not to have loosed from 
. and incurred this injury and loss. Nevertheless even now 
1 exhort }ou to be of good courage: tor there shall be no loss of 
any life among you; but only of the ship. For 'here appeared to 
me this night a messenger of the God whose 1 am, and whom I 
worship, saying, 'Fear not, Paul; you must be presented before 
and behold God has given you all them that sail with you.' 
"Wherefore take courage, sirs, for I trust in God, that it shall be 
so according to the manner in which it has been spoken to me. 
But we must be cast upon a certain island. 

27. And when the fourteenth night was come, as we were 
tossed up and down in the Adriatic sea, the mariners suspected 
about midnight that they drew near to some land: and sounding 
they found it twenty fathoms; and having gone a little way from 
thence, and sounding again, they found it fifteen fathoms. And 
fearing lest they should fall upon some rocky shore, they cast 
four anchors out of the stern, and wished that the day would 
break. But when the mariners endeavored to flee out of the 
ship, and had let down the boat into the sea, under pretence that 
they were about to carry out anchors from the ship-head, Paul 
said to the centurion and the soldiers, 'Unless these* continue in 
the ship, you cannot be saved ' Then the soloiers cut off* the 
cords of the boat, and let it fall oft'. And while the day was 
coming on, Paul ex iorte.1 them all to take some food, saying, 
•To-day you are longing, for this fourteenth daj,f and continue 
fasting, having taken nothing. * Therefore I < x'.ort you to take 
a refreshment, since this is conducive to your safety: for not a 
hail- shall fall from the head cf any of you. And when he had 
spoken thus, and had taken bread, he gave thanks to God before 
them all; and having broken r, he began to eat. And being all 
encouraged, they also took some food And we were in the ship 
two hundred and seventy -six souls in all. And being satisfied with 
food, they lightened the ship; and cast out the corn into the sea. 
And v lien it was day, the} did not know the land; bu* they per- 
ceived a certain creek, having a shore., into which they were 
minded, if they were able, to have 'Lrust the ship. And when 
lliey had weighed their anchors, they committed 'he siiip to 'he 
sea. at the same time loosing the rudder-bands, § and hoisting up 



• Without whose help we cannot manage her. 
jfSince yon have been in this distress. 
■ Of a regular meal. — Pope's Odyss xxi 852. — Note. 
! Convenient for landing. 

^ Which had been fastened hefore, -when they let the vessel drive: but 
■ere now loosened in order to steer her into the creek. 



V'h. XXVI II ACTS OF APOSTLES. 249 

the mainsail to the wind, they made for the shore. But falling on 
a place where two seas met, they ran the ship aground, and the 
fore part stuck fast, and remained immoveable, while the hinder 
part was broken by the force of the waves. And the counsel of 
the soldiers was, that they should kill the prisoners, lest any one 
should swim away, and escape. But the centurion being desirous 
to save Paul, hindered them from their purpose, and commanded 
those that could swim, to throw themselves out first into the sea, 
and get away to land: and the remainder, some upon plonks, and 
others upon some of the things of the ship. And so it happened 
that they all got safe to land. 

XXVIII. And being got safe to land, they then knew that the 
island was called Melita.* And the barbarians treated us with 
uncommon humanity, for having kindled a fire, they brought us 
all to it, because of the present rain, and because of the cold. 
Now as Paul was gathering up a bundle of sticks, and laying them 
upon the fire, a viper coming out of the heat, fastened upon his 
hand. And as soon as the barbarians saw the fierce animal hang- 
ing on his hand, they said one to another, 'This man is certainly 
a murderer, whom vengeance has not permitted to live, though 
he be saved from the sea.' But he shaking off the fierce animal 
into the fire, suffered no evil. However they expected that he 
should have swollen, or suddenly have fallen down dead: and 
having waited a considerable time, and seeing no mischief befal 
him, changing their minds, they said he was a god. And in the 
nighborhood of that place, there was the estate of the Chieff of 
the island, whose name was Publius; who having received us into 
his house, entertained us in a courteous manner for three days. 
And so it was, that the father of Publius being seized with a fever 
and bloody flux, was confined to his bed: to whom Paul going in s 
and having prayed, laid his hands on him, and healed him. Now 
therefore when this miracle was wrought, the rest also, who had 
disorders in the island, came and were healed. Who also honored 
us with great honors, and when we departed put on board such 
things as were necessary. And after three months we departed 
in a ship of Alexandria, that had wintered in the island, whose 
sign was Castor and Pollux. t And being arrived at Syracuse, we 
continued there three days. From thence we coasted round, and 
came over against Rhegium. And after one day the south wind 
arising, we came in two days to Puteoli: where we found brethren, 
and were entreated to stay with them seven days: and so we went 
for Rome. And from thence the brethren having heard of our 
affairs, came out to meet us 3 some as far as Appii Forum; and 

*At present Malta. 

\The governor of this island ivas called simply, The Chief, npulo?, 
Vid Crot. 

i The ancients had images both at the head and stern,- from the first, 
called "the sign/' the ship iua3 named; the other was that of the 
tutelar deity, 



150 rs in apostles. ch. xxvni 

others to the Three Taverns: whom when Paul saw, he thanked 
Qod, and took courage. 

And when \vc came to Rome, tlic centurion delivered the pri- 
soners to the captain* of the band: but Paul was permitted to 
dwell apart in a house of his own, with a soldier that guarded 
him. And it came to pass that, after three days, Paul called to- 
gether those that were the chief of the Jews. And when they 
were come together, he s;ud to them, Brethren, though 1 have 
done nothing contrary to the people, or to our paternal customs, 
yet was I delivered a prisoner from Jerusalem into the hands of the 
Romans; who having examined me, were willing- to have set mc 
at liberty, as there was no cause of death in me. Put when '.he 
Jews opposed, 1 was obliged to appeal to Cesar; not as having 
any thing of which to accuse my own nation. For this reason, 
therefore, I entreated that I might see and speak with you: lor en 
account of the hope of Israel, I am bound with this chain. And 
they said to him, We have neither received letters from Judea 
concerning you; nor have any of the brethren that have come 
hither, related, or said any evil concerning \ou. Put we desire 
to hear from you what you think; for as concerning 'his s< ct. it is 
know, to us, that it is every where spoken against. And having 
appointed him a day, many came to him at his lodging; to ivhom 
Le expounded,! testifying the kingdom of G< d, and persuad ng 
them of the 'hings that relate to Jesus, both from the law of Moses 
and the prophets, from morning till evening. And snme were 
persuaded by the things which were sp"ktn ; and some believed 
no*. And disagreeing with each other, tiny broke up heasstm- 
bl); Puut saying h : s one word. Surely well did the Holy Spirit 
speak by lsa : ah t lit- prophet to our fathers, when he said, "Go to 
"this people and say. Having you shall hear, and shall not : 
"stand; and seeing you shall set, and shall not perceix'e.- for tht 
'■of this people is become ei "ss; and with then- cars they hear A 
"and they have drawn their eyes together; lest they should see with 
"their eyes and hear ivith their ears, and under stand -with (her. 
"and should be converted, and I should heal tlicm." Therefore be 
it kn wn to you, that the salvati<n of God is sent to the Gentiles, 
and they will hear it. And when he had said these things, the 
Jews departed, having great debates among themselves. 

But Paul continued two whole years in his own hired house, and 
received all that can'e to him: announcing the kingdom of God, 
and teaching those things which i elate to the Lord J< sus Christ, 
with all freedom of speech, and without any restraint. - 

•Or, Prefect of the Fretonan Band. 
f Various passages of the scriptn 
\Fromthe Roman magistrates. 



THE 

EPISTLE 

OF 

PAUL THE APOSTLE, 

TO 

WRITTEN FROM COIIINTH, AND SENT TO HOME, A. D. 67. 

I. PAUL, a servant of Jesus Christ, a called apostle, separated 
to the gospel of God, which he promised before, by his prophets, 
in the holy scriptures, concerning his Son, who was born of the 
seed of David, with respect to the flesh; but was declared to be 
the Son of God with power, with respect to the Spirit of Holiness, 
by his resurrection from the dead: even Jesus Christ our Lord. 
From whom we have received favor and apostolic mission,* m 
order to the obedience of faith among- all the Gentiles on account 
of his name; among whom are also you, the called of Jesus Christ: 
to all who are in Rome, to the beloved of God, to the called, to 
the saints: favor be to you, and peace from God our father, and 
the Lord Jesus Christ. And first I thank my God through the 
Lord Jesus Christ for all of you, that your faith is spoken of 
throughout the whole world' For God is my witness, whom with 
my spirit I serve in the gospel of his Son, that continually 1 make 
mention of you, always in my prayers, requesting that by some 
means now at length, I may have a prosperous journey by the will 
of God, to come to you. For I greatly desire to see you, that I 
may impart to you some spiritual gift, in order that you may be 
established. And this is proposed that I may be comforted to- 
gether with you, through the mutual faith, both of you and me. 
Now, brethren, I would not have you ignorant, that oftentimes I 
purposed to come to you, though I have been hindered hitnerto, 
that I might have some fruit among you also, even as among the 
other Gentiles. I am a debtor, both to the Greeks and to the 
barbarians, both to the learned and to the ignorant. Therefore, I 
am willing according to my ability, to declare the glad tidings even 
to you who are in Rome. For I am not ashamed of the gospel 
of Christ, because it is the power of Gvd for salvation, to every 
one who believes, to the Jew first, and also to the Greek. For 
the righteousness of God, by faith, is revealed in it, in order to 
faith; as it is written, "But the just by faith, shall live." 

Besides, the wrath of God is revealed from heaven against all 
ungodliness and unrighteousness of men, who confine the truth 



*., appendix, No. XLIX. 



IM HOMAXS. c/l. It 

by unrighteousness. Because that u hicli may be known of God 
is manifest among them, for God Ii;«s manifested it to them, (tor 
his invisible tilings, even his eternal power and divinity," since the 
creation of the world are clearly seen, when thought upon, by the 
things that are made,) so that they are "riexcusable. Because 
though they knew God, they did not glorify him as God, neither 
gave him thanks, but became foolish by their own reasonings, and 
their imprudent heart was darkened. Professing to be wise men, 
they became fools: for they changed the glory of the incorruptible 
God, into the likeness of an inruge of corruptible man, and of 
birds, and of four-footed beasts, and of reptiles. Therefore also 
God through the lusts of (heir own hearts, delivered them over to 
uncleanness, to dishonor their own bodies between themselves. 
Wbo changed the truth concerning God into a lie, and worshipped 
and served the creature, rather than the Creator, who is blessed 
forever. An en. 

For this, God delivered them over to shameful passions; for even 
their females changed the natural use into what is contrary to na- 
ture. In like manner also, the males, leaving the natural use of 
the female, burned with their lust towards on> another, males with 
males working out that which is shameful, and leceiving in them- 
selves that recompense of their error which was fii. And as they 
did not approve of holding Gjd with acknowledgment, God de- 
livered them over to an u.idiscerning mind; to wok those things 
which are not suitabh ; neing filled with all injustice, fornication, 
wickedness, cove'ousness, maliciousness, full of envy, murder, 
strife, cunning, bad disposition, winsperers, revders, haters of 
God, insolent, proud, boasters, inventtrs of evil pleasures, disobe- 
dient to parents, impudent, covenant breakers, without natural af- 
fection, implacable, unmerciful. 

32. Some who clearly understand"}- the law of God, (that they 
who practise such thing! are worthy of death,) not only do these 
thugs, but even are well pleased with those who practise them. 
Wherefore, you are inexcusable, O man, whosoever you are who 
judge: for while you judge ano'her, you condemn yourself; be- 
cause you who judge practise the same things. Besides, we 
know that the sentence of God is according to truth upon them 
who commit such things. And do you think this, O man, 
who judge those who practise such things, and yet work 
the same, that you shall escape the sentence of God? Or 
do you misconstruct the riches of his goodness, and forbearance, 
and slowness to anger; not knowing that this goodness of God 
leads you to a reformation? Nevertheless, according to your ob- 
durate aud impenitent heart, you treasure up to )ourself wrath 
against a day of wrath, and revelation of the righteous judgment 
of Qod: who will render to every one according to his w.rks. To 
them indeed, who by perseverance in well doing, seek glory, 
honour, and immortality, he will render eternal hfe: hut to them 
w ho are contentious, and obey not. the truth, but obey unrighteous- 

*Jpp. No. L. f App. No. LI. 



<A. in romAns. 853 

ne&s, anger an J wrath shall be. [1 say] affliction and great distress 
bball come upon ever, soul of man who works evil, of* the Jew 
iirst, and also of the Greek, But glory,- honor, and peace shall 
be to every one who works good, firsi to the Jew, and also to the 
Greek. For there is no respect'of persons with God. As many 
therefore? »a ha\e sinned without law, shall also perish without 
1 being - judged by] law, and as many as have sinned under law, shall 
be judged by law, (for not the hearers of the law are jusi before 
God, but the doers of the law shall be justified. When therefore 
the Gentiles, who have not a law, do by nature* the thing's of the 
law, these persons, though they have not a law, are a law to them- 
selves: who show plainly the work of the k.w written on their 
hearts, their conscience bearing witness, and ti^j their reaconhigs 
between one another, when they accuse or else excuse each othe.,) 
in the day, when God will judge the hidden things of men by 
Jesus Christ, according to my gospel. 

17. Behold, ycu are surnamed a Jew, ard rest in the law, 
and boast in God: and know his will, and approve the things that 
are excellent, being instructed by the law; and boasi that you 
yourself are a guide of the blind, a light of them who are in 
darkness: an instrucier of the foolish, a teacher of babes, having- 
the image of knowledge and of truth in the law. You then who 
teach another, do you not teaeh yourself? You who proclaim 
Do not steal, do you steal? You who command, Do no r commit 
adultery, do you commit kdu;terj? You who abhor idols, do you 
rob temples? You who boast in the law, by the breaking- of the 
lawj do you dishonor God? For, as it was written, the name of 
God is evil spoken of among the Gentiles, through you. Now 
ciicumcision indeed profits, if you practise law; but if you be a 
transgressor of law, your circumcision has become uncircumcision. 
And if the uncircumcision keep the precepts of the law, will not 
his uncircumcision be c .muted for circumcision? And will not the 
uncircumcisi >n, which by nature fulSis the law, judg-e you a trans- 
gressor of law, [though a Jew] by the literal circumcision? For 
he is not a Jew,f who is one outwardly, neither is circumcision, 
that which is outward in the flesh: but he is a Jew who is one 
inwardly, and circumcision is of the heart, in the spirit, not in 
the letter, I of the law:] of this man the praise is not from mem, 
bu from God. 

III. What then is the pre-eminence of the Jew' and what the 

advantage of circumcision? Much in every respect: but chiefly 

indeed, because they were entrusted with the oracles of God. 

But what if some have not believed, will not their unbelief destroy 

the faithfulness of God? B> no means. But let God be true, 

th -u h every man be a liar; as it is written, i -'lhat you may be 
"juatified in your threatening,?, and may overcome when you judge " 

■ Hut if our unrighteousness establish the righteousness of God, 

what shall we say? Is not God unrighteous, who inflicts wrath? 
ak this after the manner of man.) By no means: ether 

* Appendix y ffo. LII. f One of God's people. 
99 



->•! ROMANS. ch. IV 

wise how shall God judge the world' Fcr if the truth of God 

h;is abounded to his ijlory through m> lie, why still am 1 also 

1 as a sinner? And [why not add.] (as we are slanderous- 

Jy reported to practise, and as some affirm we order;) certainly, 
le' ns do evil that good may come? Of these the condemnation 

t. Well then, do we excel [the Gentiles?] Not at a!!, 

< r or we luve formerly proved both Jews and Gentiles to be all under 

sin. As it is written, ' 7io?ie righteous,- no, not one. 

\MI6 thai understand-;; there ;? none thai seeks after God. 

ir out of the *oa$: they arc together become unproft- 

I ionc that ilnct good; there is not so much as one. 

:! is an open sepulchre; "with their tongues they have used 

poison of usps is under their lifts; their mouth is full of 

' cursinr a::d bitterness. Their feet are svnft to shed blood. De- 

''on and misery Iwk in their path*; but the path of peace they 

' have not known. There is no fear of God before their eyes " Now 

we know that whatever things the law says, it says to them who 

are under (he law- that every mouth may be stopped, and that all 

the world may be liable to punishment before God. Where fore 

by works of law. there shall no flesh be justified in his sight; 

because through law is the knowledge of sin. 

21. But row a righteousness of God withou* law, is discovered, 
being testified by the law and the prophets; even the righteousness 
of God through faith of Jesus Christ, to all and upon all who 
believe; for there is no distinction; because all have sinned, and 
come - e praise of God; being justified of free gift by his 

,e redemption which is by Christ Jesus: whom 
as set forth a propitiator} 1 through faith in his blood, for a 
•roof of his own righteousness in pa-sing by the sins which were 
before committee', throng'.; the forbearance of G d: for a proof 
: -^biejusnc-ssin the present time, in order thai he may 
rtifyinghim who is of the faith of Jean. Where 
boasting: It is excluded. By v. hat law? Of world? No: 
hut !>v the ;uw of fsi h. We conclude then, thai by faith man is 
i without works of Yaw. Is he the G<>d of the Jews only, 
* of the Gentiles also' Yes, of the Gentiles also. Seeing 
is one God, he will justify 'he circumcision by faith, and 
•tie uncircumcision through the t: h. Do we 'hen make law use- 
less 'hrough the faith? By nt me; ns a fcr v e establish law. 

iv But what do we say r father ob^nined by the 

flesh? tor if Abraham were ju tifled by w rks he » ight bea-sf. but 

iot br fore God. For.whi sa,v*tl scripturr? '-And Abraham be- 

",o.l and it ~^as counted to neit." Now to 

i.im who works, t: e reward is not ousted as a favor, biu as a 

d»M. But to him who Joes nor work, bir beli-ves on him who 

: ustmes lie ungodly, his faith is counted for righteousness [a- a 

like manner also, David describes the blessedness of 

n to whom t.cd coin 's i ighteousneaa without works: sa- i^.g, 

"Blessed ere they whose imqtdties. are forgiven, a?id r.-hose sins are, 

bendix, Ac. Lill. 



tk. V ROMANS. 255 

"covered. Ulessed is the tnan to -whom the Lord xvill not count s?/r." 
Comes this blessedness then on the circumcision only, or on the 
uncircumcision also? for we affirm that faith was counted to Abra- 
ham for righteousness. How then was it counted? when he was in 
circumcision cr in uncircumcision? Not in circumcision, but in 
uncircumcision. And he received the mark of circumcision as a 
seal of the righteousness of the faith which he had in uncircum- 
cision, in order to his being the father of all who believe in un 
circumcision, that righteousness might be counted even to them. 
And the father of the circumcision, that [righteousness might be 
counted] to those who are not of he circumcision only, bat 
also walk in the footsteps of the faith of our father Abraham-, 
Which he had in uncircumcision. 

Besides, not through a righteousness oflaw, the promise was to 
Abraham, and to his seed, that he should be the heir cf a v 
but through a righteousness ol faith. For if they who are vighu ous 
by law are heirs, faith is rendered vain, and the promise is mads 
of no effect. Farther, the law works out wrath: but where law 
h not, there is no transgression. For this reason it is through 
faith, that it might be by favor, in order that the promise might 
be sure to all the seed; not to that only which is by the law, but 
to that also which is by the faith of Abraham, who is the father of 
Us all, (as it is written, "Surety a father of many nations have I 
constituted you") in the presence of him whom he believed, even 
of God, who makes alive the dead, and cails things which exist; 
not as though they existed. He, contrary to hope, believed with 
foope, that he should be the father of many nations, according to 
what was spoken, "So shall your seed be." 

19. And not being weak in faith, he did not consider his own body 
now dead, being about a hundred years old, neither the deadness 
of Sarah's womb. Therefore against the promise of God. he did 
noi dispute through unbelief, but was strong in faith, giving glory- 
to God. And was fully persuaded, that what was promised, he was 
able certainly to perform. Therefore also it was counted to him 
for righteousness. Now it was not written for his sake only, that 
it was so counted to him; but for our sakes also, to whom it wil) be 
counted, even to those who believe on him who raised up Jesue 
our Lord from the dead; who was delivered to death for ou.. 
offences, and was raised again for our justification. Wherefore^ 
being justified by faith, we have peace with God, through our 
Lord Jesus Christ;— through whom we have had introduction also 
by faith into Ins favor in which we stand, and boast in hope of the 
glory of God; and not only so, but we even boast of afflictions, 
knowing that afHici ion works out patience; and patience, appro- 
bation; and approbat ion, hope And this hope makes not ashamed, 
because the love of God is poured out into our hearts by the Holy 
Spirit, who is given to us. Besides, we being still weak, in due 
time Christ died for the ungodly. Now scarcely for a just man mil 
one die-, though for a . ood man one perhaps would even dare to 
die. But nis own >ove towards us God commended, because we 
being stili sinners, Christ died for us. Much more then, behjg 



15% '.3. :. VI 

now j 
him. 

,t^ reconciled, \ 
vr ith ihr • Hit we even 

boast in God, through our - : :n we have 

received the rtconciliati n. For 
sin entered into Ihe world, ami ' 
through to all mei For until thela 

• tunted in the world: bu( sin is n< 
law -j Neverthel um Adam 

over them who had not smii'-l after the similitude of Adam's 
transgression, who isthe type of bim who wast.) come. ll<> 
not as the tal', s^ als:) ii the gracious gift. For if by the fall of 
the one man, he man) ciicd; much more the favor of God, and 
the gift by favor, which is of the one man Je^us Christ, haa 
abound d to the man). Also, not as the sentence through the 
one who sinned, is the free gift: for indeed the sentence was for one 
offence to condemnation; but the gracious gift is of many oifenct 9 
to righteousness. b< sides, if by the fall of the one man, d 
has reigned through that one man; much more they who receive 
the overflowing of favor, and of the gift of righteousness, shall 
reign in life, thn ugh the one man Jesus Christ. Well then, as 
through oru ^ntence came] upon all men to condemna- 

tion: even so, through one right? entence came] upon al< 

men to justification of life. And as through the disobedience of 
one man, the many were constituted sinners; even so through the 
obedience of one man, the many shall be constituted righ 
But law privily entered, so that the offence has abounded, 
ever, where sio has abounded, favor bas superabounded, That 
as sin bas reigned by d ath, so also favor might reign through 
righteousness to eternal life through Jesus Christ our Lord. 

VI. What then do we s.*y? Let us continue in sin that f.ivor may 
abound? 

By uo means: we who have die" »ow shall v. 

Arc you ignorant that so man} of 
into Christ Jesus, have been immersed into bis 
have been buried together with him by immersion into his 
like as Christ was raised from the dead by the glory of 1 
oven so we also shall walk in a new li£ 
planted together in the likeness of his death, certa 
also in the likeness of his resurrection. You know this that oi 
man was crucified together with him, that the bod. of 
rendered inactive, m order that we may not any loi \ 
sin. For he who is dead is freed From sin. Since- then \. 
With Christ, we believe that we shall also live to 
Knowing that Christ being raised from the d< ai . 
no more lords it over him. For he who died, died by sin once: but 
he who lives, lives by God: so then consider yourselves to be 
indeed by sin; b;;t alive by God, through Christ Jesu 



■L \Appendix, N< ■ LiV 



ch. VII ROMANS. 257 

Wherefore let not sin reign in your mortal body, so as to obey it by 
the lusts of the body. Neither present you to sin your members as 
instruments cf unrighteousness; but present yourselves to God as 
alive from the dead, and your members to God as instruments of 
righteousness. Besides sin shall not lord it over you; for you are not 
under law, but under favor. What then do we say? We will sin, 
because we are not under law, but under favor? By no means. Do 
you not know, that to whomsoever you present yourselves slaves, in 
order to obedience, you are his slaves whom you obey, whether of 
sin to death, or of obedience to righteousness? But thanks to God, 
that although you were the slaves of sin, yet you have obeyed from 
the heart the mould of doctrine into which you were cast. And 
being made free from sin, you have become the slaves of righteous- 
ness. I speak af cr the manner of men, on account of the infirmity 
of your flesh: wherefore as you have presented your members servile 
instruments to uncleanness and to iniquity, to work iniquity; so now 
present your members servile instruments to righteousness, to .work 
holiness. For when you were slaves of sin, you were free men as to 
righteousness. And what fruit had you then from those things of 
whiehyou arc now ashamed? for the reward of these things is death,. 
But now being set free from sin, and having become servants of God, 
vou have your fruit to holiness, and the reward, everlasting life. 
For the wages of sin is death; but the gracious gift of God is ever- 
lasting life, through Christ Jesus our Lord. 

VII. Know you not, brethren, (for I speak to them who know 
law,) that the law has dominion over a man, only so long as he lives'' 
For a woman who has a husband, is bound by law to her husband 
while he lives; but if her husband die, she is loosed from the law of 
the husband. So then, she shall be called an adulteress, if, while 
her husband lives, she be married to another husband; but if the 
husband die, she is freed from that law; so that she is no adulteress, 
though married to another husband. Wherefore, my brethren, you 
also have been put to death by the law, in the bedy of Christ, in 
order that you may be married to another, even to him who is raised 
from the dead, that we should bring forth fruit to God. For when 
w were in the flesh, the sinful passions which we had under the 
law, wrought effectually in our members, to bring forth fruit to 
death. But now we are loosed from the law, having died in that by 
which we were tied; so that we ought to serve in newness of the 
spirit, and not in oldness of the letter. 

What then do we say, that the law is sin? By no means. Nay, I 
had not known sin, unless through law. For even strong desire Ihad 
not known to be sin, unless the law had said, ii You shell not covet.'' 
Brt I say that sin taking opportunity under the commandment, 
wrought, effectually in me all strong desire; for without law sin is 
dead. There foie I was alive without law formerly: but when the 
commandment came, sin lived again, and I died. And so the 
commandment [intended] for life, the same was found by me [to 
end] in death.* For sin taking Opportunity under the command- 

*"Jppendix, Nc. LV. 

VOX 



2:38 human ch. \ in 

deceived mcj and through it -i.w me. Whercf 

indeed is hoh , and the commandm* nl hoh , and just, u\A good. 

The good law, thru, to me baa I athr— I". 

But sin haa become death, that rin migtrt appear working out death 

. through the good law; thatis, that sin ,me a most 

ling sinner throng!] the commandment Besides, we knew 
that the law is spiritual; but lam carnal, Id under sin. For 

wild I thoroughly work, I do not approve; for I practise not thai 
which I incline; T> = 1 1 what l hate, that I do. And if I do 
J incline not, I assent to the law that it M good. Nov.- then fore, it i 
no more I who work H out, but sin dwelling in me. For I ki • 
good dwells not in me, that is in my flesh, fndced to 
r ar me; but to work out what is excellent, I do not find near m< 
Therefore I <!o not the good which I incline; but the evil which I do 
not incline, that I pra< th N . it' I do that which I do not inclin< , 
K is 11 ) more I who work it out, bu1 sin dwelling in me. Well then, 
[find, this law to me inclining hat is excellent, tint evil lies 

near me. For I am pleased with th ■ law of God, according to the 
inward man. But I sec ancfth my members warring against 

the law of my mind, and bringing me into captivity to the law of sin, 
which is in my members. () wretched man that I am, who will de- 
liver me from the body of this death! I thank God, whodcliv 
througl 'inst our Lord. Do I' my self then as a 

with the mind the law of (iod, but with the flesh, the law of sin' 
[By no means *] There is then now to those in 

Christ Jesus, who walk not according to thejlesh, but according to the 
the law of ot fife, by ( hrisl Jesiif freed 

m< from the law of sin and of death. ForG disown Son 

in the likeness of sinful flesh, and of a sin-offering, bas cond' 
sinin the flesh, (the tiling impossible to rt was weak 

;!j the h\ sh.) That the righti j be fulfilled 

by us who walk not according to the flesh, but 

\\>w they who live according to Ac flesh, mind the things of th : 
flesh; and they wno live according to the Spirit, the things of the 
Spirit. But the minding of the flesh is d ath, and the rmndmg ol 
the Spirit is life and peac< : b cause the minding of the flesh i 
ty against God: for to the law of God it is not 3ubj( ct, neither indeed 

.-. Wherefore they who are m the flesh cannot please God. 
Now you arc not in the flesh, but in the spirit, because the Spirit of 
God dwells in you.f But if any one have not the Spirit of Chribt, 
lie is none of his. And if Christ be in you, the body, indi ed, is dead 

- >ed to sin, but the spirit is life with respect to righti ous 
For, ifthe Spirit of him who raised up Jesus from the dead, dwell in 
you, he who raised up Christ from the dead, will make even your 
mortal bodies alive, through his Spirit who dwells in you. Well 

brethren, wc are not debtors to the flesh, to live according to 

sh. Wherefore if you live according to the flesh, you shall 
die; but if through the spirit you put to death the deeds of the body, 
you shall live. Because as many as are led by the Spirit of Goc', 



id'.Xt No. LVI. j.fppcndix, Ab. LVH 



c/l. VIII ROMANS. 259 

the ;e a e the sens of God. For you have not received the spirit of 
bondage agai ■ to fear; but you have received the spirit of adoption, 
by which we cry Abba, Father. Also, die Spirit itadT bears witness 
together with our spirit that we are children of God. And ii 
ciujdreifo then heirs; heirs, indeed, of God, and joint heirs with 
Christ: if we jointly suffer, that also we may be jointly glorified. 

18. However, I reckon that the sufferings of the present time are 
not worthy to he compared with the glory which is about to be re- 
vealed in us. For the earnest desire of the creature locks for the 
rev.! vticn of the sons of God. For the creature was subjected to 
vanity, (n«t willing it, but by him who has subjected it,) in hope, 
that even the Cloture, itself shall be liberated from the bondage of 
corruption, into the tw-dom of the glory of the children of God. 
Besides, we know' that every weature groans together, and travails in 
pain together until now. And not <M-,l v they, but ourselves also, who 
hare the first fruit of the Spirit, even we ™*iv S elvcs groan within Our- 
selves, waiting for the adoption, namely, the reiWn U tion of our body. 
For we are saved in hope: now hope attained is not iu,^;* f or ^ v }{ a t 
a man enjoys, how also can he hope for it? But if we hope i\>? what 
we do not enjoy, we wait with patience for it. And likewise, even 
the Spirit helps our infirmities: for what we should pray for as we 
ought, we do not know; but the Spirit himself intercedes for us by 
inarticulate groaning*. And he who searches the hearts, knows what 
the mind of* the Spirit is, that to God he intercedes for the saints. 
Besides we know that all things work together for good to them who 
love God, to them who are called according to his purpose. For 
whom he foreknew, he also predestinated to be conformed to the 
image of his Son, that he might be the first born among many breth- 
ren. Moreover, whom he predestinated, thern he also called; and 
whom he called, them he also ji stifled; and whom he justified. 
Them he also glorified. What shall we say then to these things? 
Since God is for us, who can be against us? He certainly who spared 
not his proper Son, but delivered him up for us all, how will he not 
with him also, graciously give us all things? Who will bring an ac- 
cusation against "the elect of God? It 's God who justifiesf them. 
Who is he who condemns them? It is Christ who died, or rathe? 
who has risen, who also is at the right hand of God, and who makes 
intercession for us. Who will separate us from the love of Christ.^ 
Will affliction, or distress, or persecution, or famine, or nakedness, or 
peril, or sword? As it is written, i Truly for your sake we are put to 
"death ull the clay long: we are accounted as sheep for the .slaughter " 
Nay, in all these things we do more than overcome, through him who 
has loved us. For I am persuaded that neither death, nor life, nor 
messengers, nor principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other creature, will 
be able to separate us from the love of God which is through Christ 
Jesus our Lord. 



*Append : x, No. LVIIT. ^Delivers. 
fAppenduvi, No. LIX. 



260 ROM A* (li. IX 

\\ i -n-cicncc 1 • 

me w "i ,).--. in the llolj Spirit, t ; !. < I ii vc grcal grief and unci 

sh in in} heart t >r mj bretl ren, my kinsmen according to the 

• (for I myself ^ i i k c (hem] w»-> wishing to be separated from 

i who are Israelites, whose are the adoption, and the glory, 

und the covenants, and flic givii g of the law, and the worship, and 

omises; whose are the father 1 , and from whom the Christ dc*- 

i ;.ii d according to the flesh, \\ ho b orer all, God blessed for ever. 

Amen. 

6. Now it is not possibli that the promise of G< <1 lias fallen: for all 
who are of Israel, thew are not Israel. Neither because the? ' irc 
the seed of Abraham, an they all children, but "In btu^sAauyour 
seed be called? thai is, the- children of the flesh. *ese are not tie 
children of God, but the children of the p*omke are counted for 
M-ed. Now the word of promise wa* <ms > "-According to litis time 
J will come, and Sarah shall hav" *>*>" And not only [was there 
tliat limitation,] but Reb«^* :i]so having conceived twins by one, 
even Isaac o.irYatb»«*» tlK '- v indeed not being yet horn; ncithci having 

done any go^ or CVi h tnrvt lnc P ar P OBe °f ®°& nrigbt stand by an 
I lectin*** uot on account of works, but of him who calls, it was said to 
hef, "7%C elder shall serve the younger;" as it is written, "Jacob I 

/are loved, but Esau I have alighted.]* What shall we say thesi 

Is not injustice witli God ; By no means. For he says to Moses, 

♦•/ will have mercy on whom I will have mercy, und I will have compos- 
,; .s an on whom I will have compassion." So then it is not of him who 
wills, nor of him who runs, but of God who shows mercy. Besides 
^hc scripture says to Pharaoh, "Even for this same purpose I have 
"raised ym Ufa that I might show in you my power, and that my 
'•name 'nigh: be published through all the earth. " W ell then, he has 
mere}- on. whom he will, and whom he will he hardens. 

But you will say to me, Why does he still find fault, for who has 
resisted his will? Nay, but O man, who are you that replies against 
God ? Shall the thing formed say to him who formed it, Why have 
you made me thus* Has not the potter a just power over the cLy 
to make of the same lump, one vessel to honor, and another to dis- 
honor? Yet if God, willing to show his wrath, and make known 
!iis power, has carried with much long suffering the vessels of wrath, 
fit'e:l for destruction. And that he might make known the riches of 
his glory on the vessels of mercy, which he had before prepared for 
glory. Even us whom he has called, not only among- the Jews, but 
also among the Gentiles. Even as he says by Hosea, "I will call that 
"my people, which was not my people, and her beloved, who was not 
"beloved. And it shall come to pu>s, m the place where it was said to 
"them, You are not my people, there they shall be called Sons of the 
"koine dad,'" Besides, Isaiah cries concerning Israel, "Though the 
^number of the children of I mil be as the sand of the sea, only a 
'•remnant .shall be saved. For finishing and cutting short the work in 
"r'gJiteousness, certainly the Lord will maJce it a speedy work upon 
the earth." And as Isaiah has said before) "Unless the Lord of hosts 

* Appendix, No. LIX. \Appendix, No. LX. 



Hi. X ROMANS. 2(Vi 

"ha<l left us a seed, ive should have become as Sodom, and been made 

(ike to Gomorrah." What then do we say 5 That the Gentiles 

who did not pursue righteousness, have laid hold on righteousness 
a righteousness, however, which is of faith. But Israel who pur- 
sued the law of righteousness, has not attained to the law of righte- 
ousness. For what reason: Because not by faith, but indeed 

by works of law they pursued it; for they stumbled at the stone of 
stumbling. As it is written, "Behold I place in Zion a done of 
"stumbling* and a rock of offence; yet whosoever believes on him shall 
fi not be ashamed." 

X. Brethren, indeed my heart's desire and prayer, which is t» 
6od for Israel, is, that they may be saved. For I commend* them 
that they have a great zeal, but not according to knowledge. Where- 
fore, being ignorant of the righteousness of God, and seeking to 
establish their own righteousness, they have not submitted to the 
righteousness of God: although Christ is the end of the law for 
righteousness to every one who believes. For Moses describes the 
righteousness which is by the law, that "The man who does these 
things, shall live in them." But the righteousness by faith thus speaks, 
Say not in your heart, Who shall ascend into heaven ? that is, to bring 
down Christ. Or who shall descend into the deep ? that is, to bring 
again Christ from among the dead. But what does it say ? The 
matter is nigh you, in your mouth, and in your heart: that isy the 
matter of faith winch we announce is nigh you. That if you will 
confess with your mouth the Lord Jesus, "and will believe with your 
heart that God has raised him from the dead, you shall be saved. 
For with the heart we believe to righteousness, and with the mouth 
we confess to salvation. 

11. For the scripture says, "Whosoever believes mi him shall not be 
ashamed." Indeed there is no distinction either of Jew or of Greek: 
for the same Lord of all is rich towards all who call upon him. "For 

v:hoever will call on the name of the Lord, shall be saved." But how 

shall they call on him in whom they have not believed? and how 
shall they believe in him of whom "they have net heard ? and how 
shall they hear without a proclaimed and how shall they proclaim 
unless they be sent? as it is written,* "How beaufful are the feet of 
"them wfokbring the Joyful message of peace, of them who brag- the 

"j n !/f u l neu ' s of grod things/" -Nevertheless, all have not obeyed 

the good tktings; for Isaiah says, "Lord, who believes what he hears us 

proclaim?" So then, belief comes from hearing, and this hearing 

by the word of God. But [ ask, Have they not heard? Yes, in- 
deed* "Their sound has gone out to all the earth, and their words to ike 

"etuh of the world." But I object; Israel has not known. First, 

Moses says, "I 'will provohe you to jealousy by that which is no nation 
by n foolish nation £ will enrage you." Besides, Isaiah is very bold 
■u ien he says, "I am found by them -who did not seek me: lam shown 
'tojhet.i -if/io did not ante for me." But concerning Israel he said, 
"All the day long have I stretched forth my hand to a disobedient an<J 
''rebelling people." 

"Appendix, iVo. LXL 



262 ►HANI th. xi 

XI. I ask ihen, fix* Gcxl rust off ! By no n 

n I ani an Israelite-, < ! • f Abraham, of I 

Benjamin. (Jod has not eta*, off his people whom heretofoi 

acknowledged. * Do you not know what the scripture sa_\s to I 
v he u he complains to God a,_/ saying* "Lord, they 

"killed thy prophet*, and have 4 
"left alcjiCy and they seek my life." I>ut what My 
God to him' *'Ihave reserved to myself seven thousand men who hare 
t: not bowed the knee to the image of Baal." So then, '• 
present time, there is a remnant according to an election by i 
And if by favor, it is no more of works, o t h er wis e fu\or is no more 
lavor but if of works, it is no more favor, otherwise work 
more work. What then' The thing Israel earnestly Seeks, tl 
has not obtained; but the election has obtained it, and 
bhnded. As it is written, "God has given them a spirit' 
"sleep, eyes not seeing, and ears not hearing* until this present day." 
And David says, "Let their table be for a snare, and a trap, and c 
"siumbhng block, and a recompense to them. Let their eye-: be ttark- 
*' ■■■ ed so as not to see, and bow down their back continually.*' I ask 

th n, Have they stumbled so as to fall for ever By no means. 

But through their fall salvation is given to the Gentiles, to exciie there 
to emulation. Now, if the fall of them be the riches of the world, 
and the diminishing of them, the riches of the Gentiles, how much 
more their fulness? Now I speak to you Gentiles; and inasmuch as I 
am the apostle to the Gentiles, 1 do honor to my ministry, if by any 
means I may excite to em .lation my nation and may save some of 
them. Because, if the casting away of them be the reconciling of 
the world, what will the resumption of them be, but life from the 
dead? Tor, if the first fruit be holy, the lump is uiso hofy; and it 
the root he holy, so are the branch if some of the branches 

■were broken off, and you who are a wild olive, are ingrafted instead 
of them, and are become a joint partaker of the root and fat;> 
the olive; boast not against the branches: for if you b 
them, you bear not the root, but the root you. 

You "will say however, the branches were broken off that 1 migh*. 
be grafted in. 

19. True: by unbelief they were broken ofT, and you by faitb 
stand. Be not high-minded, but fear. For if God spared not the 
natural branches, perhaps neither will he spare you. Behold then 
the goodness and severity of God: towards them who fell, severity: 
but towards you, goodness, if you continue in his goodness, other 
u also shall be cut off. And even they, when they abide not 
in unbelie f, shall be grafted in: for God is able again to graft them in. 
For if yo i wen rait off from the olive by nature wild, and contrary to 
nature were grafted into the good olive, how much rather shall those 
-who are the na» iral branch.es be grafted into their own olive? For, 
brethren, that you may not be wise in your own conceits, I would 
not have vou ignorant of this secret, that blindm ss in part has happen- 
ed to Israel, till the fulness of the Gentiles coiae ia. And so all 

•4/>pendix, JSo % LXU. 



Ui. XII ROMANS. 263 

Israel shall be saved; r<.3 it is written, "The Deliverer shall come out 
"of Zion. and shall turn away ungodliness from Jacob. For this ia 
tx my covenant with them, when I shall take away their sins." With 
respect to the gospel indeed, they are enemies, on your account: but 
with respect to the election, they are beloved on account of the 
fathers. For the free gifts and the calling of God are without re- 
pentance. Besides, as you also in times past have disobeyed God 9 
yet now have obtained mercy through their disobedience; even so 
these also have now disobeyed through your mercy, so as through 
your mercy they also shall obtain mercy. For God has shxit up to- 
gether all for disobedience, that he might have mercy upon all. 

the depth of the riches both of the wisdom and of the knowledge 
of God! How unsearchable are his judgments, and his ways past 
finding out! For who has known the mind of the Lord? or who 
has been his counsellor? or who has first given to him, and it shall be 
recompensed to him again? For from him, and by him, and to him, 
are all things: to him be the glory for ever. Amen. 

XII. Wherefore, brethren, I beseech you by the tender mercies 
of God, that you present your bodies a living sacrifice, holy, accep- 
table to Gcd, which is your reasonable worship. And be not fashion- 
ed like to this world, but be changed by the renewing of your 
understanding, that you may approve what is that good, and accepta- 
ble, and perfect will of God. Also by the favor which is given to me, 

1 command every one that is among you, not to think more highly 
|of himself] than he ought to think; but think so as to behave wisely, 
according as to each God has distributed his measure of faith. For a 
as in one body we have many members, but all the members have 
not the same office; sc we, the many, are one body under Christy 
and severally members of one another. Having then spiritual gifts s 
differing according to the favor which is given to us, whether pro- 
phecy, let us prophesy according to the measure* of faith; or minis- 
try, let us be dil'gent in the ministry ; or he who teaches, in teaching; 
or he who exhorts, in exhortation; he who distributes, let him do it 
with simplicity; he who presides, let him do it with care; he who 
shows mercy, let him do it with cheerfulness. Let love be without 
hypocrisy: abhor evil, cleave to good. In brotherly love, be kindly 
disposed towards each other. In honor go before one another. Ins 
care for each other be not slothf 1. In spirit be fervent when serv- 
ing the Lord. Rejoice in hope. Be parent in cfM lot on. Continue 
instant in prayer. Communicate to the necessities of the saints. 
Follow hospitality to strangers^ Bless them who persecute ycu: 
bless, and curse not. Rejoice with them who rejoice, and weep 
with them who weep. Be of the same disposition towards one 
another. Do not care for high tilings: but associate with lowly men. 
Be not wise in your own conceits. To no one return evil for evil. 
Premeditate things comely in the sight of all men. What relates ta 
you is, live in peace with ail men, if possible. Beloved, do not 
avenge yourselves, but give place to the wrath [of God:" 1 for it is 
wri + tcn, '■'Vengeance belongs to t&ej I -idll repay t ?\- '-= h^r^,^ 



&64 ch. xi 1 1 

: inlt : for tins doing 1 , you v ill hi 
Be not overcome of evil, but overcome evil with pood. Let 
i the higher povt • • 
> .5 that l»« under God. Wherefore, he 

who sets himself in to the power, resists the 01 

<;<.d; and they wl .' to tin n 

For rulers an nol a terror to good works, but to evil, 
then not be afraid of the power' l»<> thai 
shall have praise of the aan 

good to you. But if you do that which is evil, be afraid? beo 
does no1 I)-, ar the bv ord in vain. 

inflicl wrath on him who •• Wherefore it is 

! bryouto be subject, net only on account of wrath, but 
also on acco or this reason, there f" • 

also to them, because they are public n 
ntinually to thisve ry thing. U< ndertherefore to all their dues; 

to whom tax i- due, tax: to whom custom, CU9tom| to whoi I 

to whom honor, honor. Ow no man any thing, unless to love 

lother. Per he who loves anothi r, has fulfilled the lav , Foi 

Ibis, "You shall not commit adultery, You shall not kill. You shall not 

"steal, You shall not b< ar false witness, You shall not covet," and if 
there be any other commandment, it is summed up in tl 
namely, u You shall brm your neighbor as yourself.'* Lo> 
evil to one's neighbor: therefore love is the fulfilling of th 
Also this I command, Know the season, that it is already the how for 
us to awake out of sleep. For now the salvation is nearer us than 

we believed. The night is far advanced, and the da\ 
hand. Let us therefore put oft' the works of darkness, and let us 
put on the armor of light. Let us walk abo>.'t decently as in th< 
7>ot in revellings and drunkenness, not in chambering^ an i 

not in strife and envy. But put you on the Lord Jesus < 
and make no provision for die lusts of the flesh. 

XIV. Him who is weak in the faith receive; but without regard to 
differences of opinions. One indeed believes he may 
thing; but he who is weak [in the faith,] eats herbs only. Let not 
him who eats, despise him who eats not: and let not him who eats not, 
condemn him who ea s; for God has received him. "Who arc you 
that condemns another's household servant? By his own master he 
stands or falls: and he shall be made to stand, for God is able to make 
him stand* One indeed thinks a day more holy than another; but 
another thinks even day alike. Let ever) one be convinced in b ; s 
•wn mind. He who observe* the day, observes it to the Lord: and 
he who does not observe the day, to the Lord he does dot observe it. 
iie who eats, eats to the Lord, for he gives God thanks: and he who 
eats not, to the Lord he eats not, and gives God thanks. For none of 
us lives by himself, and none of us dies by himself. But whether we 
live, we live by the Lord; and whether we die, we die by the Lord: 
•whether we live therefore or di<>, we are the Lord's. For to this end 
both died and rose, and live; again, that he might ride over 
f^'.h the dead and the living. But you, why do you condemn your 



ck. XV ROMANS. 265 

"brother? and you also, why do you despise your brother? for we shall 
all be placed before the judgment seat of Christ. For it is written, 
*vZ.v / Hid, says the Lore/, surely to me every knee sluill bow, and even/ 
"tongue shall confess to God." Well then, every one of us shall 
give an account concerning- himself to God, Let us therefore no more 
Judge one another; but judge you this rather, not to lay an occasion 
of stumbling before a brother, or an occasion of falling. 1 know 
and am persuaded by the Lord Jesus, that there is nothing unclean 
v^t^ itself; yet to him who accounts any thing to be unclean, to that 
man it is unclean. Wherefore if your brother be hurt through your 
meat, you no longer walk according to love. Do not destroy him 
with your meat for whom Christ died. Let not then the good which 
"belongs to you be evil spoken of. For the kingdom of God is net 
meat and drink, but righteousness, and peace, and joy in the Holy 
Spirit. And lie who by these things serves Christ, is acceptable to 
Cod, and approved of men. Well then, let us pursue the things oJ' 
Dcac?, and the things of mutual edification. Do not for the sake oi 
meat destroy the work of God. All meats indeed are clean, but thai 
ineat is bad to the man who eats through a stumbling block. It is 
good neither to eat flesh, nor to drink wine, nor to do any thing by 
which your brother is made to stumble, or to fall, or is weakened"'. 
You have faith: hold it fast with respect to yourself in the sight of 
i3od.* Happy is he who does not condemn himself by what he ap- 
proves. For he who discerns a difference between meats, is con- 
demned if he eat: because he eats not from faith: for what is not: 
from faith is sin. We then who are able men, ought to bear the 
weakness of the unable, and not to please ourselves only. Where- 
fore, let every one of us please his neighbor to his good, for the sake 
of edification. For even Christ pleased not himself: but as it is 
written, "The reproaches of them icho rejjroached you-, have fallen on 
"Hie." But whatever things were before written, were written for 
our instruction, that through the patience and consolation of the 
scriptures, we might have hope. Now may the God of patience and 
consolation grant you to have the same disposition towards one 
another, according to Jesus Christ: that unanimously, with one mouth, 
you may glorify the God and Father of our Lord Jesus Christ. 
Wherefore receive you one another, even as Christ also has received 
l\<, to the glory of God. Now I affirm, that Jesus Christ became a 
minister of the circumcision, on account of the truth of God, in 
order to confirm the. promises made to the fathers; and that the 
Gentiles might praise God on account of mercy: as it is written, 
"For this cause. I will glorify thee among the Gentiles, and sing to thy 
tl '}-ime." And again, Moses savs, "Rejoice, you Gentiles, with Ms 
people." And again, "Praise the lard oil you Gentries, and exceed- 
ingly praise him all you people.*' And again, Tsaiah sa\s, "Tkeroot of 
"Jesse shall be, and he ~ioho stands up to rule the Gent ifrs shall be.- in 
**him the Gentiles shall hove." Now may the God of hope fill yon 
with all joy and peace in believing, in order that you may abound m 
that hope, through the power of the Holy Spirit. Iioweve:-, jr-y 

* Appendix, No.- LXIV. 

23 



. I • ci. XV r 

brethren, even I myself art persu , Ibatyour 

stives also are full of goodness) being fillet! with ;i!l know lei 

■ i • 1 1 1 1 1 I have written the more 

boldly to you brethren, partly as calling things to your remem- 
favor which is given me oT God. In order to 
my being a minister of ist among the Gentiles, minister- 

ing t le gospel ( : there might be an offering of the 

ified b) the J 1 oly Sjiiri?. i 
i < hriat Jesus, with respect to 
w God. /tut I will not dare to tiling 

of wl I wrought, but of what he has wrought by 

> obediei Gentiles in word and deed, 

by the pon rtaers, and by the power of the 

. piril that fVom . ;.i 1 roundabout as. 

Illyricum, 1 have fully declared the gospel of Christ. And it 
thus earnestly to declare the gospel, not where Christ 
. that 1 might not build on another's foundation. But 
see to whom ;i-jlhi;ij has been told eon- 
,■, and they v/ho have uot hea\ d\ sJ.cAl understand.* For 
which reason also I have been oftentimes hindered from coming to 
v >u. But now having no more place in these parts, and V 
Jjr ma:.;, years s strong desire to come to you, whensoever I go 
towards .pain, 1 toiil come to you,' for in n y journey I hope to see 
\ou, tu J to be brought on my way thitherward by you, when 1 
in some measure be satisfied with your company. But 
:iow 1 go to ferusalera ministering to the saints, for Macedonia and 
e tisr\ pleased to make some contribution for the poor 
ho are in Jerusalem. They have been pleased, 
I th ir debtors they are: for if the Gentiles have par* 
taken of their spiritual thing?, they ought certainly to minister to 
. a rnal i mi gs. Wherefore, having finished this affair, and 
.'.-. d to them this fruit, I will go from 'hence by you into 
Spain*. And I fcnow tlii.L v. hen 1 come to ) ou, I shall come with a 
/ of the gospel of* Christ. Now 1 beseech 
\ ou, b retbren, by the Lord Jesus cl.rist, and by the love of the 
drive together with me by prayers for me to God; 
that i may be delivered from the disobedient in Judea; and that 
n v service which i am performing to Jerusalem, may be accepta- 
ble to the saints: that in joy I may come to you through the will of 
God. and may with you be refreshed. Now may the God of peace 
it] j su all. Amea. 
XVI. I recommend to you Phaebe our sister, who is a servant" 
of the congregation which is in Cenchrea, tnat you may receive 
her in the .Lord, us becomes saints, and assist her in whatever 
may have need of you: for indeed she has been z. 
helper uf main, and of myself also. Salu'e Priscilia and Aquila, 
mj fellow-laborers in ChrUt Jesus. These persons fur my life laid 
down their o«n Deck; to whom not I onlv give thanks, but 
--» 



>' vv. ROMANS. ;<>/ 

■all the congregations of the Gentiles. Likewise salute the con- 
gregation which is in their house. Salute Epcsnetlfe, my beloved, 
who is the first fruit of Achaia in Christ Jesus. Salute Mary who 
labored much with us. Salute AnuVonicus and Luniaa my kinsmen 
And my fellow-prisoners, who are of note among the apostles, and 
who were in Christ before me. Salute Amplias, my beloved in 
the Lord. Salute Urbanas our fellov." laborer in Christ, and Stachys 
my beloved. Salute Apelles the approved in Christ. Salute those 
who are of the family of Aristobulus. Salute Herodion my kins- 
man. Salute those of the family of Narcissus, who are in tho 
Lord. Salute Tryphrcna and Tryphosa, who labor in the Lord. 
Saiute the beloved Persis, who labored much in the Lord. Salute 
RufuSj the chosen in the Lord, and her wlio is the mother both of 
him and of me. Salute Asyncritus, Phlegon, Hernias, l'atroba?, 
Hermes, and the brethren with them. Salute Phylologus, and 
Julia, Nertiis, and his sister, and Olympas, and all the saints who 
arc with them. Salute one another with a holy kiss, The cott,- 
gregations of Christ salute you. Now I beseech you, brethren, 
mark them who make separations and occasions of falling-, con- 
trary to the doctrine which you have learned; and avoid them. 
For they who are such do not serve our Lord Jesus, but theii* 
own belly; and by £ood words, and blessings, deceive the hearts 
of the innocent. Now your obedience is reported to all men. I 
therefore rejoice on your account; nevertheless I wish you indeed 
to be wise with respect to good, and pure with respect to evil'. 
And the God of peace will bruise Satan under your feet soon'! 
The favor of our Lord Jesus Christ be with you. Amen. Timothy 
my fellow laborer, and Luciu9, and Jason, and Sosipater, my 
kinsmen, salute you. I 7'ertius, who wrote this letter, salute 
you in the Lord. Caius my host, and of the whole congregation^ 
salutes you. Erastus, the chamberlain* of the city, salutes you, 
and Quartus your brother. The favor of our Lord Jesus Christ be 
with you all. Amen. JSow to him who is able to stablish you ac» 
cording to my gospel and the proclamation of Jesus Christ according 
to the revelation of a secret, concealed in the times of the ages,^ (fhub 
is now made manifest, and by the commandment of the eternal God in 
.the prophetic -writings, is made known to all the Gentiles, in order ta 
the obedience of faith. J To the wise God alone, through Jesus Christ f 
I say to him be the glory for ever. Amen. 

*The treasurer of the city. — Vulgate,. jAppendix, No. LXYL- 



niE 

MUST epistle 

OF 

PAUL THE APOSTLK, 

TO 

0HBB QfflaSWBMStO* 

■VvniTTEN FROM HTM F.SUS, A. D. 56. 

i. PAtTL, a called apostle of Jesus Christ, by the will of Got? 
find Sosthenes my brother, to the congregation of God which it 
tit Corinth: to the sanctified under Christ Jesus; to the called, tc 
the saints; with all in every place who invoke* the name of our 
Lord Jesus Christ, both their and our Lord: favor be to you and 
peace from God our Lather, and from the Lord Jesus Christ. 

4. I give thanks to my God always concerning you, on account 
ci the favor of God which was given lo you, through Jesus Christ. 
That you were enriched with every gift, by him, even with a!: 
speech, and all knowledge, when the testimony of Christ was? 
confirmed among you: sj that 3 on cor>.e behind in no gift, waiting 
fur the revelation of our Lord Jesus Christ. He also will confirm 
you until the end, without accusation in the day of our Lord Jesus 
Christ. Faithful is God, by whom you have been called into the 
fellowship of Jiis Son Jesua ■ Lord. Now, brethren, I 

beseech you by the name of cur Lord Jesus Christ, that you all 
speak the same thing, and that there be no schisms' among vou. 
but that you be perfectly United in the same mind, :>r.d in the same 
judgment. For it has been declared <o me concerning you, my 
brethren, by some of the family of Chlce, that there are contei. 
tions among you. And I mention this, that each of you says, L 
indeed, am of Paul, and I of Apollos, and I of Cephas, and I oK 
Christ. Is Christ divided? "Was Paul crucified for ycu? or were 
you immersed into the name of Paul' I give thanks to God, that 
I immersed none of you, except Cristas and Caius; lest any one 
should say, that into my own name J had immersed. And i in: 
merscd also the family of Stephanas: besides 1 know not \v\. 
1 immersed any other. For Christ has not sent me to immerse, 
but to declare the glad tidings: not, however, with wisdom oj 
speech, that the cross of Christ might not be deprived of it* 
( fficacy. For this doctrine (the doctrine o{ the cross ) to the de- 
stroyed, indeed is foolishness; but lo us, the saved, it is the power 
of God. Therefore it is written, ,l Iwill destroy the \i.-isdovi of lh> 
''■wise, and -will set aside the knor.'xdre ofth. 



*.9ppendix, No. LXYIL 



til. Ill I. CORINTHIANS. 269 

is the wise man? where the scribe? where the disputers of this 
world? Has not God made foolish the wisdom of this world? For 
when, in the wisdom of God, the world through wisdom knew 
not God, it pleased God, through the foolishness of this procla- 
mation, to save them who believe. And although the Jews de- 
mand a sign, and the Greeks seek wisdom: yet we proclaim a 
crucified Christ: to the J-ws, indeed, a stumbling block, and to 
the Greeks foolishness: but to them who are called, both Jews 
and Greeks, Christ the power of God, and the wisdom >f God, 
Therefore the foolishness of God is wiser than men, and the weak- 
ness of G<;d is stronger 'han men. For you see the calling of you, 
brethven, that not many wise men after the flesh, not many mighty, 
not many noble, [call you.] But the foolish ones of the world, God 
has chosen [to call you,] that he might put to shame the wise; and 
the weak ones of the world God has chosen, that he might put to 
shame the strong ones And the ignoble ones of the world, and 
the despised ones, God has chosen, and those who are not, that 
he might bring to noutrht those who are. That no flesh might 
boast in his presence. Of him, therefore, you are in Christ Jesus, 
who is become to us wisdom from God, righteousness also, and 
sancnfication, and redemption. So that, as it is written, "He xvho 
boasts let him boast in the Lord." 

II. Now I, when I came to you, came not with excellency of 
speech, and of wisdom, declaring to you the testimony of G id. 
For I determined to make known nothing among you, but Jesus 
Christ, and him crucified. And I, in weakness, and in fear, and 
in much trembling, was with you. And my discourse, and my 
proclamation, were not with persuasive words of human wisdom, 
but with the demonstration of the Spirit, and of power. That 
your fai'h mitcht not stand in the»isdom of men, but in the power 
of God. However, we speak wisdom among the perfect: but not 
tht wisdom of this world; neither of the rulers of this world who 
are to be made nought. For we speak the wisdom of God, which 
was hidden in a secret,* but which God predetermined before the 
ages, should bespoken to our glory. Which wisdom none of the 
rulers of this world knew: for if they had known it, they would 
not have crucified the Lord of glory. For, as it is written, '■■Those 
*'-things eye has not seen, and ear has not heard and into the heart of 
*'?nan have not entered, which God has prepartd for them -who love 
"him.'* Bur God has revealed them to us by his Spirit; for ihs 
Spirit searches all things, even the depths of Gad. For whu of 
men knows the depths of a man, except the spirit of man which 
is in him: so also the depths of God, no one knows, except the 
Spirit of G<--d. N •w we have received not the spirit of the world, 
but the Spirit which comes from God, that we might know the 
things which are gifted to us oy God. Which things also we 
speak, no? in words taught by human wisdom, but in words taught 
by toe Holy Spirit, explaining spiritual things in spiritual words -j- 
No < , -<n animal man receives not the things of the Spirit of God.: 

*Jppendix, No. LXVIII. \App- No. LXIX, 



270 i. coai s . i.i \ • , IV 

for they are foolishness to Inm. ■either c;<n he 

ue spiritually i\ I man examines, 

indeed, all thing*, Por w hat 

hat known the mind ot the Lord, who will instruct U\n. ? But hc 
the muul of Cln 
III New I, brethren, could no; u as to spiritual, bu' 

as to fleshly men, 
not meat; foryov 

now are you able, because Por, win 

nmonp you, envying', and si ma subsist, are you not 

fleshly, and walk alter '.he manner of men: Besides, while one. 

I, indeed, am of Paul, and anothi r, 1 of A e you 

not fl :shl>? Tor who is Paul, fend who is Apollos* but mis 

m you have believed, ev< or-J has given to 

I h.iv 'polios has ' 'it Cod kafl m<n\e to grow. 

So that neither tue p! thing, nor the waterer, but God 

who mikes to grow. However, p and tbe waterer ore 

one, and each bhaH receiv yard according to his 

proper labor. Wherefore, we • I borers of God. You 

are Cod's field; you a According to the fawot 

of God which i c given to me, a* a skilful architect I have laid toe 

foundation, and i i But let e*vtr 

heed how be builds thereon. For otl lation no one can 

i i\ except what is laid, vvhi \' w, if any 

mild on this foundation, gol valuable stores, wood, 

stubble; every one's work made manifest: for the 

ill make it plain, because it is revealed u\ firej and so the 

fire will try every one's work, of what sort it is It the work of 

any one re h h« i.as built upon the fouridttran, be shall 

ivea reward. If the work. o tall be burnt, I 

suffer loss: bin. self, however, shall be saved, yet so as ihro 
lire. Knew you not that you are die tcntnle of Cod, and thai the 
'of Goddwellsai nedes'roy the temple 

ol Cod, him will I troy; for the temple ol Cod is holy, 

which temple you 

Let no one deceive himself. If anyone among you think 
to be wise in this age, let him become a fool, that he may be wise. 
For the wisdom of this world is fu< tb Cod; for it is 

written, u l 

Lord knova t!,v reasoning* oj the wise, that they are 1 
Wherefore let no man boast in men; for all things are . 

er Paul, or Apollos, or C the world, or 

dead;, or things' prt- ig| to come; all . And 

you are Christ's, and Christ is C id's. 

IV. So then let a man c wants oily r: ( 

and stewards of the secrets of God. Now. it is required in stew* 
ards, t tyfct every one be found faithful. Tr»erefor< -, to me ii 
xery Lerthat I be condemned by you, or by human judg- 

ment, because 1 do not condemn myself. For I am conscious to 
If of no fault. However, 1 am nol oy this jnstifi rd ie your 
but ke who condemns me is the Lord. Wherefore, do not 



L'/L v I. CORfcKTHTANS. 271* 

before the time pass any judgment, until the Lord come, who both 
will bring to light the bidden things of darkness, and lay open -.he 
counsels of the hearts; and then praise shall be to every one from 
God. Now, these things, brethren, I have figuratively applied to 
myself, and ApoMos, for your sakes, that bj us you may-learn no*, 
to esteem teachers above what has been written that no one of 
a ou may, on account of one [teacher,] be puffed up against 
another. Besides, who makes \ou to differ? for what have yon 
v. hich you did not receive? And now if you did receive it, why 
do you boast as not receiving il? 

Now you are filled! now you are become rich! you have reigned 
without us: and I wish, indeed, vou had reigned properly, that 
we also might reign with you. For I think tha' God has set forth 
us the apostles last, as persons appointed to death; that we are 
made a spectacle to the world, even to messengers, and to men. 
Ve are fools on account of Ch ist; but you are wise in Christ: \vc 
are weak, but you are strong: you are honored, bm we sue de- 
spised. To the present hour we both hunger, thirst* and &?*; 
naked, and are buffeted, and have no certain dwelling place, and 
labor working with cur own hands: when reviled, we bless; wbes 
persecuted, we bear; when defamed, we beseech: we ar< become as 
thr purgations of the world, the filth of all things until now. # I 
write not these tilings to shame you, but, as my beloved childr-er, 
I instruct you For, though you have ten thousand teachers in 
Christ, yet you have not many fathers: for to Christ Jesus, through 
the gospel, I have begotten you. Wherefore, 1 beseech y, 
imitators of me. For this purpose I have sen! to you Timothy, 
Who is my beloved son, and faithful in the Loid; he will put you 
in mind of my ways, which are in Christ, even as I teach every- 
where in every congrega' ion. Nov/ some are puffed up, : 
were not coming to you. But I will come to you soon, if the Lord 
will, and shall know, not the speech of them who are puffed v.\>, 
but the power. For not by speech is the kingdom of God [estab- 
lished,] but by power. 

21. Wh.it do you incline? Shall I come to you with a rod? or m 
love, and in the spirit of righteousness? It is general!} reported 
that there is whoredom - among you; and such whoredom as not 
even among the heathens is -named; that one has bis father's wife. 
And you are puffed up, and have not gather bewailed, so as he 
w'no has done this work might betaken away from among you. 
Wherefore, I indeed as absent in the body, yet present in spirit, 
have already, as present, judged him who has so wrought out this 
work. And my sentence is this: You being gajtaered together in 
the name of our Ford Jesus Christ, a'xl of my spirit, shall with 
the power of our Lord Jesus Christ, deliver such a one to Satan, 
for the destruction of the flesh, that the spirit may be saved in the 
day of the Lord Jesus. Your boasting is not good Knew you not 
that a little leaven leavens the whole lump? Cleanse out therefore 
the old leaven, that you may oe a new lump when you are without 
leaven; for even our passover, Christ, is sacrificed for us. There- 
fore, let us keep the feast, not with old leaven, neither with the 



27 2 I. COM3 IIIIANs. eh Vll 

ii of malice and wickedness, but with the unleavened [quali- 
oi sincerity and truth. I have written to you in thisrp.s'le, 
not to associate with fornicators. However, not universal rj with 
the fornicators of this world, and with the covetous, and with 
extortioners, and with idolater. 1 , since then, indeed, you must go 
out of the world. 

But now I write to you not to associate with him, if any one 
called a brother be a fornicator, or a cove'ous person, or an idola- 
ter, or a reviler, or a drunkard, or an extortioner, with such a 
person not even to eat. V>>r what liave 1 to do to judge them 
also who are without? Do not you judge them who art within* 
Hut them who are without, God judges. Therefore, put away 
fromamone: yourselves the wicked person. 

VI. Dare any of you, having a matter against another, be judged 
by the unrighteous, and not by tlu sains? Do you not know '.hat 
the saints judge the world? and if the world is judged hj you, are 
you unworthy of the least scats ol judicature? Do you not know 
that we judge messengers? Why not then things pertaining to 
this life? Well then, when you have secular seats of judica'ure, 
make to sit on them those who are least esteemed in the congrega- 
tion. Pot shame to you I say! So then, there is not among you a 
wise man, not even one, who shall be able to decide between his 
brethren? But brother with brother is judged, and that by infidels. 
New, therefore, indeed there is plainly a fault in you, that you have 
law-suits with one another. Why do you not rather bear injur)? 
Why do you not rather bear the being defrauded' But you injure 
anddefraud, and that too your brethren. Do you not know that 
the unrighteous shall not inherit the kingdom of God? Be not 
deceived, neither fornicators, nor idolaters, nnr adulterers, nor 
catamites,* nor sodomites, nor thieves, nor covetous persons, nor 
drunkards, nor revilers, nor extortioners, shall inherit tht king- 
dom ot God. And such were some of >ou: but you are washed, 
but you are sanctified, but you are justified, by the name of the 
Lord Jesus, and by the Spirit of our God. AH rm-ats are lawfu. for 
me to eat, but all are not proper: all meats are law ful for me to eat; 
fcut I will not be enslaved by any meat. Meats for the bell}-, and 
the belly for meats: however. God will destroy botn it and their. 
N-)w the body was not nvde for whoredom, but for the Lord, and 
the Lord for the body: and God has both raised the Lord, and will 
raise up usby Ids own power. Do you not know that vour bodies 
are the members of Christ? Shall 1 then take the members of 
Crist and nuke tliein the members of a harlot? E> no means. 
What, do you not know that he who is strongly attached to a 
harlot, is one body? for he «ays, "The t-wo sJuill be one flesh." But 
lie who is strongly attached to the Lord, is one spirit. Flee whore- 
dom. Every sin which a man commi-s, is without the body: but 
he who commits whoredom, sins against his own body. What do 
you not know that \ our body is the temple ot the H dy Sprit, who 



tiaturc 



1 Catamites," those who submitted to be abused by men contrary to 
tire. "Sodomites" those ivho abused them* 



CM, VII I. COIIIKrillANS. 2K 

is in you, whom you have from God? Besides you are not your 
own; for you are bought with a price: glorify God, therefore, with. 
your body and with your spirit, tohich are God's. 

VII. Now, concerning the things of which you wrote to me, it is 
good for a man not to marry a woman. Nevertheless, on account 
of whoredoms, let every man have a wife of his own, and let every 
woman have her own husband. Let the husband render to the 
wife the due benevolence; and in like manner also, the wife to the 
husband. The wife has not the command of her own body, but 
the husband; and in like manner also, the husband has not the 
command of his own body, but the wife. Deprive not one another, 
unless perhaps by consent for a time, that you may have leisure 
for fasting and prayer; and again, come you together to the same 
place, that Satan may not tempt you through your incontinency. 
But this which follows I speak as an advice, and not as an injunc- 
tion, that I wish all men to be even as I myself am. However, each 
has his proper gift from God; one, indeed, after this manner, and 
another after that. I say, then, to the unmarried men, and to the 
widows, it is good for them if they can remain even as I do. Yet, 
if they cannot live continently, let them marry; for it is better to 
marry than to burn. Now those who have married I charge, yet 
not 1, but the Lord; let not a wife depart from her husband: but 
if she even depart, let her remain unmarried, or be reconciled to 
her husband; and a husband must not put away his wife. But the 
vest I command, (not the Lord,) if any brother have an infidel 
wife, who herself is well pleased to dwell with him, let him not 
put her away. And a woman who has an infidel husband, who 
himself is well pleased to dwell with her, let her not put him 
away. Tor the infidel husband is sanctified to the wife, and the 
infidel wife is sanctified to the husband; otherwise, certainly, your 
children were unclean, whereas, indeed, they are holy. But if 
the infidel depart, let him depart: the brother or the sister is not 
h\ bondage with such; but God has called us to peace. For how 
know you, O wife, whether you shall save your husband? And how 
know you, O husband, whether you shall save your wife? But as 
Cod has distributed to every one, and as the Lord has called every 
one, so let him walk: and so in all the congregations, I ordain, 
Has any circumcised one been called? let him not be uncircum- 
( ised. Has any one been called m uncircumcision? let him not 
be circumcised. Circumcision is nothing, and uncircumcision is 
nothing, but the keeping of the commandments of God. Let 
every one remain in the same calling in which he was called. 
Were you called being a bondman? Be not careful to be made free. 
Vet, if you can even be made free, rather use it. Tor a oondmaii 
who is called by the Lord, is the Lord's freed man. In like manner 
also, a freeman who is called, is Christ's bondman. You were 
bought with a price: become nor the slaves of men. Brethren, in 
u hat state each one was called, in that let him remain with God, 

Now, concerning virgins, I have not a commandment of the 
Lord: but I give my judgment as having obtained mercy of the 
Lord to be faithful. 1 declare this, then, to be good on account 



2l J 1. COKlXTIil \\>. t/l. V IU 

«f the present distress, namely, that it is good 'or a man who is 
unmarried to continue so. Are you bound to I wife: — Seek nol 
to be loosed. Are you loosed from a econd] 

wife. And yet, if you marry, you have not sinned; and it'a Virgin 
marry, she has nots'.nned: never' >ction in the flesh such 

shall have, but I spare you. Nuw this I say, brethren, iitat the 
time being short, it remains, that both they who hive wives, 
-should be as not having wives: and they who weep, ai not weep- 
ing: And they who rejoice, as not rejoicing: and they who L 
not possessing: and they who use this world, as not abusing it, 
For the form of this world passes by. Beside?, I wish you to be 
without anxious care. The unmarried man anxiously cares for the 
things of the Lord, how he shall please the Lord. But he who 
has married, anxiously cares for the things of the world, how he 
shall please his wife. The wife and the virgin are divided [in the 
same manner.] The unmarried woman anxiously cares for the 
things of the Lord, that she may be holy both in hotly and spiri h .- 
but she who lus married, anxiously cares for the things of the 
world, how she shall please her husband. Now this I say for your 
own benefit, not with a view to lay a snare for you; hut for tin 1 : 
which is becoming and best adapted to a steady, uninterrupted 
adherence to the Lord.* But if any one thinks he acts improper- 
ly toward his virgin, if she be above age unmarried, and so need- 
to be married, let him do what she inclines, he does not sin: let 
such marry. But he who stands firm in his heart, not having 
necessity, and has power concerning his own will, and has deter- 
mined this in his own heart, to keep his virgin, does well. So 
then, even he who gives her in marriage does well; but he who 
gives her not in marriage does better. 

39. A wife is bound by (lie larj as long as her husband live"; btit 
if her husband be dead, she is at liberty to be married to whom she 
pleases; only in the Lord. But sbe is happier if she continue as 
she is. This is my opinion, and I think [in this] I have a spirit of 
God. 

VI II. Nov.", concerning tilings sacrificed to idols, we know that 
we all have knowledge. Knowledge puffs up, but love builds up, 
If, therefore, any one is confident of knowing any thing, he has 
known nothing yet as he ought to know. But if any one love 
God, the same is acknowledged by him. 

Concerning, then, the eating of things sacrificed to idols, we 
know that an idol is nothing in the world, and that there is no other 
Hod but one. For certainly, though there be who arc called 
gods, whether in heaven, or on earth, (even as there be god? 
many, and lords many,) yet to us there is but one God, the 
Father, of whom all things are, and we to him; and one Lord Jesus 
Christ, by whom all things are, and we by him. However, thin 
knowledge is not in all: for some, until this hour, in the consci- 
ence of the idol as a god, e-t it as a thing sacrificed to the idol as 
a god; and their conscience, being weak, is defiled. But meat 

• >\>0ui;4, Xo, LXY 



/:)). rx i. COKINTIllANS. ii75 

does not recommend us to God; for neither if we eal, do we 
abound; neither » we do not eat, are we dtficient. Neverthe- 
less, take heed, lest perhaps this right of yours become a stumbling 
block to the Wea'k. For if any on.e see you who have knowledge 
at table in an idol's temple, will not the conscience of him who is 
weak be encouraged to eat things sacrificed to idols? and through 
this your knowledge shall the weak brother perish, for whom 
Christ died? And by thus sinning against the brethren, and 
wounding their weak conscience, you sin against Christ. Where- 
fore, if meat make my brother stumble, I will never eat flesh, lest 
I make my brother stumble. 

IX. Am I not an apostle? Am I not a freeman? Have I not 
seen Jesus Christ our Lord? Are you not my work in the Lordr 
if to others i be not an apostle, yet to you at least I am, for the 
seal of my aposlleship you are in the Lord. My answer to them 
who condemn me is this: Have we not a right to eat and to drink? 
Have we not a right to lead" about a sister wife, as the oilier 
apostles, and the brethren of the Lord, and Cephas? Or have I 
only and Barnabas not a right to forbear working? Who serves 
in the war's on his own charges at any time? Who plants a vine- 
yard, and does not eat of the fruit of it? Or who feeds a flock, 
and docs not cat of the milk of the flock? Do 1 speak these 
tilings according to man only? Or does not the law also say these 
things? For in the law of Moses it is written, "You shall no! 
r.ivzzle the ox treading out the cwn." Does God take care of 
oxen only? Or, does he command this chiefly for our sakesf 
For our sakes certainly it was written: because he who plows 
ought to plow in hope; and he who threshes in hope, ought to 
partake of his own hope. If we have sown spiritual things in 
vou, is it a great matter if we shall reap your carnal thing's? If 
others partake of this power over )ou, ought not we rather? 
Nevertheless we have not used this power; hut v/e bear all things, 
that we may not give any hindrance to the gospel of Christ. 
Do you not know that they who perform sacred offices, eat from 
live temple? They who wait at the altar, do not they share with 
the altar? So also the Lord has appointed them who announce 
the gospel to live by the gospel. But I have used none of these 
precepts; neither have I written these things that it should be so 
done to me; for it were good for me rather to die, than that any 
one should make my boasting void. For when I declare >he 
gospel, I have nothing to boast of; because necessity is laid upon 
me; yes, wo is to me, if I declare not the gospel. Now if I do 
this willingly, I have a reward; but if unwillingly I am entrusted 
with the stewardship, I have no reward. What then to me is the 
reward? that when declaring the gospel, I shall establish the 
gospel of Christ without charge, in order that I may net abuse 
j my power in the gospel. Therefore, though I be a freeman, 
J with respect to all men, I have enslaved myself to all, that I 
might gain the more. So to the Jews, I became as a Jew, that I 
might gain the Jews; to those under the law, as under the law, 
(b>t I might gaio those under the law; t<j those without law, a*f 



276 I. cokin'Tiiiaxs. eh. x 

without law, (vet not being without law to God, but under law to 
Christ,) thu* I might gain those who are without law. To the 
weak, I became as weak, th.it I might pain the weak To all I 
hive become all things, that by all means I might save some. 
Now, this I do for the s.ike of the gospel, and that I may become a 
joint part ,k:-r of i's re warns. D > you not k «ow that they who 
run in the Stadium* run indeed all, but one only receives the prize* 
9oran that you ma) la\ hold on the prize. Nov., every orii 
contends is temperate in aD things: they, indeed, that they 1 
Ceive a fading crown, but we one that does not fade. I ther< i 
vun, as not out of view. So I box, -J as not beating the air. But i 
bruise my body, and lead it captive, 1< st perhaps hating proclaimed 
toothers, I myself should be one not approved. 

Now 1 would not have you ignorant, brethren, that our father* 
were all under the cloud, and all passed through the sea; and all 
were immersed into Moses in Uu cloud and in the sea; and all did eat 
the same spiritual meat; and all didulrink the same spiritual drink 
for they drank of the spiritual rock which followed them, and thai 
rock was Christ. Nevertheless, with the greater part of th< i 
was not well pleased, for they were cast down in the wild 
Now these things have become examples to us, in order that wc 
should not be lusters after evil things, even as they lusted. Neith< r 
be you idolaters, as some of them were; as it is written, "The people 
sat down to eat and to drink, and i ose up >o dance.'' Neither h t u« 
commit whoredom, as some of them committed whoredom, and fell 
in one day twenty -three thousand. Neither let us grievously tempt 
Christ, as even s.r.r;c of them tempted, anel perished by serpents. 
Neither murmur you, as even some of them murmured, and perished 
by the destroyer. Now all these things happened to them as exam- 
ples, and are written for our admonition, on whom the ends of the 
ages are come. Wherefore, let him who thinks he stands, take heed 
lest he fall No temptation has taken \oe, but such as belongs to 
man; and God is faithful, who will not suffer you to be tempted above 
what you are able; but will make witn the temptation rdso a passage 
out, that you may be able to bear. Wherefore, my beloved, flee 
from idolatry- I speak as to wise men; judge you what I say. The 
cup of blessing, for which we bless, is it not the joint participation 
of the blood of Christ ? The loaf which we break, is it not the joint 
participation of the body of Christ? Because there is one loaf, wc 
the many are one body: for we all participate of that one loaf. Look 
at Israel after the flesh. Are not they who cat of the sacrifices, joint 
partakers of the altar? What then do I affirm? that an idol is any 
thing, or that an idol sacrifice is any tlung' No. But that what the 
heathens sacrifice they sacrfice to demons, and not to God. Now I 
would not have you to become joint partakers with demons. Yoa 
cannotdrink the cup of the Lord, and the cup of demons: you cannot 

"The place -where the athletes, or racers, contended for the prize 
-vVv-*; at t'r Isthmian games, in the territory of CoHnth. 

\This it an a'lunon to the exercise -wit I the '■<:.umlet> used by the 
;s, for the purpose of acquiring agilitn and dexterity in boxing. 



di. 3U f. (SOlvINTHTAXS; 27? 

partake of the table of the Lord, and of the table ox demons.* Da 
we provoke The Lord to jealousy? Are we stronger than he? All 
meats are lawful to me, but all are not expedient; all are lawful to me, 
but all do not edify. Let no one seek his own [advantage only,] but 
each that of his neighbor also. "Whatever is sold in the shambles, 

at, asking no question on account of conscience; "for the earth is the 
Lord's, unci tin fulness thereof." And if any of the unbelievers invite 
you, and yon incline to go, whatever is set before you, eat, asking no 
questions on account of conscience. But if any one say to you, 'This 
is a thing sacrificed to an idol,' do not eat, on account of him who 
fill owed it, and of conscience: VFor the earth is the Lord's, and the 
fulness thereof" Now I say conscience, not your own, but that of 
the other. 'But why is my liberty judged by another's consciences 
Rut if, by favor, I be a partaker, why am 1 evil spoken of for that 
for which 1 give thanks? j' Whether then, you eat, or drink, or 
whatever you do, do all to the glory of God. Be no occasion of 
stumbling, neither to the Jews, nor to the Greeks, nor to the con- 
gregation of God. Even as I please all men in all things, not seeking 
my own advantage only, but that of the many also, that they may be 
.saved. Become imitators of me, even as I also am of Chiist. 

XI. 2. — Now I praise you, brethren; because in all things you 
remember me, and hold fast the traditions as I delivered them to you. 
But I would have you know, that of every man the head is Christ, 
and the head of the woman is the man, and the head of Christ is 
God. Every man who prays or prophesies, having a veil upon his 
head, dishonors his head. And every woman who prays or pro- 
phesies with an unveiled head, dishonors her head. Besides, it is 
one and the same with being shaven. Wherefore, if a woman be net 
veiled, even let her be shorn: but if it be a shame for a woman to be 
shorn or shaven, let her be veiled. Now man, indeed, ought not to 
veil the head, being the image and glory of God: but woman is the 
glory of man. Besides, man is not of woman: but woman is of 
man. And also man was not created for the woman, but woman for 
the man. For this reason ought the woman to have a veil on her 
head, on account of the messengers, However, neither is man 
without woman, nor woman without man, in the Lord. Besides, as 
the woman is from the man, so also the man is by the woman; but ali 
from God. Judge in yourselves, is it decent that a woman pray to 
God unveiled? Does not even nature itself teach you, that if a man, 
indeed, have long hair, it is a disgrace to him? But if a woman have 
long hair, it is a glory to her: for her hair is given her for a veil. 
However, if any one resolve to be contentious, we have no such 
custom, neither the congregations of God. 

17. Now, when I declare this, I praise you not, that you come 
together, not for the better, but for the worse. For first, indeed a 
I hear, when you come together in the congregation, there are 
schisms among you: and T parti}' believe it. For there must even be. 
sects among you, that the approved may be made manifest among 



* Appendix, No. LXXT. -j Supposed to he an shjectcw of jfiose who 
lat regardless of another's conscience. 

24 



I. C0K1N I lilAN.s. i !l. NM 

i; • ■;.. t'icr into < \v: \ eat thc- 

I 

h (1. VVJiat' 
; ink in ' :ik amiag 01 

n have not a 
\ 

"> you, tliat 
t in which he was betra\cd, took a loaf,* 

oke it, and sa'ul, i tins \-j 

u.brance of me. 

i:i I i.id supped, saying, This cup 

do, :\< often as } ou drink it, in 

- you cat this loaf, and 

, death of the Lord, till the 

i in.- i .!! cat this loaf, nnd drink 

1 !, i .... ii-tl) I; . guilty of tin- body and 

'. ar.d then of the 

at, and < f the, rnp let him dniik. Tor he who eats and 

Mid drinks mself, not making 

i, and a go : d. JJut, if We 

in ourselvi uld not he disapproved- 

th.U we may not, 

.;,■.• I. V. hcreforc, ni) brethren, when you 

thcr. And if any 

i i • < • -v 1,wt come together to 

ordei v. hen I come. 

, brethren, 1 would not have 

it. You k: u were heathens, led away- to idols 

»u happened to be led. Wherefore; I inform 

it of God, pronounce Jesus 

and that no one can declare Jesus, Lord, except by the 

Now, there ar of gifts, but ihe same 

. t : < Lord. And 

• iere j . but it is the same tied who works 

,\ all in all. Ai.d to each is given this manifestation of the 

. for tfce advantage of ; <i. Now, to one indeed, through the 

. is given the word of wisdom; and to another the v. « 

■ same Spirit. And to another, fa.th by 

ar.d to another, the gifts of healing by the same 

in-workings of powers; and to another. 

In i, «. j.-3Cc i niivj,- of J divoiis 

1 .■■-, and tj an n of foreign 

one and tlf< - it in works, i 

aslre pleases. For as tin body^Sone, 

mbers of that one body, 

y, - '-.Christ. For, ii.deed, in one Spirit 

rsed into one bodv, whether Jews ov Qreeks) 



• •■:;?. \CotJk 



an: 



:fr. X\l 1. COR INT III AN 3. 

'whcthe'f slai Preenjen; awl all have been 

Spirit. Sinee, tftere$ ire, the body ii not on< member, but 
foot shall say, Because 1 am not the hand, ! am not of the bech 
for this, jiot of the body? And if the car shall say, because I ! 
:h ■ e\e, 1 am not of the body: is it, ibr this, not c-f the body. 5 If th 
whole body "frerc an e'ye, vvnere v.- ere the hearing-? If the v.hob 
werVhea'ring, whets were the Smelling? Bi 
the members, tvciy one of them in the body, as he has | 
Besides^ii" ail were one piembe'r, where were the body? But ivv _, 
rindeed, there are many members, but one body. Therefore, tb 
cannot say to the hand, I have no need of you: nor again, the head 
to the feet, I have no need of you. Nay, those members of the bed; 
which seem to"be more feeble, are much more necessary. And these 
which we think are less honorable members of die body, around them 
we throw more abundant honor; and go, our uncomely members 
have move abundant comeliness. Bftt our cornel}- members have art 
ueed. However, God has tempered the bed.}- together, feavmg giver; 
to the member which wants it, more abundant honor. That there 
may be no schism in the body; but that the members may have the 
very same anxious care one for another. And so whether one mem- 
ber suffer, all the members jointly suffer: or one member be honored. 
all the members jointly rejoice. Nov/ you are the body of Christ 
and members in part.* Therefore, these indeed God has placed in 
the congregation; first, apostles; secondly, prophets; thirdly, teach- 
ei'S; next, powers; then, gifts of healing; helpers, directors, kinds 
of foreign languages. Are all apostles'* are all prophets? are all 
teachers? have all powers? have all the gift of healing? do ail speak 
in foreign languages? do all Interpret? Nov/ you earnestly desire the 
best gift", but yet I show you a more excellent way. Though 1 
could speak with the tongues of men and of heavenly messengers, 
but have not love, I become as sounding brass, or a noisy cymbal. 
And though I have prophecy, and know all secrets, and all know* 
lodge; and though I have all faith, so as to remove mountains, but 
have not love, I am nothing. And though I spend all my goods in 
feeding the poor, and though I deliver my body that I may be burn- 
ed, but have not love, I am nothing profited. Love suffers long and 
is kind. Love envies not. Love does not vaunt, is not puffed up, 
does not behave itself unbecomingly; does not seek its own thing$ 
only; is not exasperated; does not imagine evil: doe* not rejoice in 
iniquity, but jointly rejoices in the truth: covers all things, believes' 
all things, hopes all things, endures all things. Love never at any- 
time fails: but whether prophecies, they will be out of use; or foreign 
languages, they shall cease; or science, it shall be abolished. Be- 
sides, we know only in part, and prophesy in part. But when the 
perfect gift is come, the one in part shall be abolished. When I was 
a child, I spoke as a child, I conceived as a child, I reasoned as a 
child. But when I became a man, I put away the things of a child. 
For now we see through a glass obscurely; but then face to face': 
now I know in part; but then I shall fully know, even as I am fully. 

*JppendLr, No. LXXITI. 



2&Q k. COlitJH III AN (II. XI V 

I: now I i le faith, hope, lovt , it th« 

icse is love. I'ui-u«- love, [then,] and earnestly desire 
(spiritual gifts, but especially that you niaj prophesy.* Fo» nc who 
• language^ Dj l>nt fo God; for no 

iderstands him; neVerthchss by the Spirit h tcrctsi 

But he who proph ika to men For edilh ation, and exhorta- 

tion, ;rn! < onsolation. He who speaks in u for< ign lungtr.i 
himself; but he who prophesi Ration. 1 wish, 

indeed, that \ ou till spoke in guages, but rather thai 

prophesied: For greater is hi who prophesies than he who spea&s in 
foreign (anguagi s, unless some one interpret! that the congregation 
may receive edification. For now, brethren, if I should come to you 
speaking in Foreign languages, what shall I profit you, unless 1 shall 
speak to you into Highly, either by revelation, or by knowledge, 8r 
6y prophecy, or by doctrine? In like manner, things without life, 
giving sound, whether pipe or harp, unless they give a difference to 
:he notes, how shall it be known what is piped or harped? And 
therefore, if the trumpet give an unknown sound, who will prepare 
himself for battle' So also you, unless with the tongue you give 
intelligible speech, how shall it be known" what is spoken? There- 
fore you will he speaking to the air. There are, perhaps as many 
kinds of languages in the world as you Speak, and none of them fs 
without signification. Vet, if I do not know the meaning of the 
language, I shall bo to him who speaks, a barbarian, and he who 
speaks will be a barbarian to me. Wherefore, you also, since you 
are earnestly desirous of spiritual gifts, seek them, that you may 
abound for the edification of the congregation. For which cause., 
let him who prays in a foreign language, pray so as some one may 
interpret. For if I pray in a foreign language-, my spirit prays, but 
my meaning is without fruit. What then is to be done' I will pray 
"With the Spirit, but I will pray also with meaning: ] will sing with 
the Spirit, but I will sing also with meaning. Else, when you 
bless with the Spirit, he who fills up the place of the private pcrscn., 
how shall he say the Amen to your thanksgiving, since he knows not 
what you say' For you indeed give thanks well, but the other is not 
edified. I give thanks to my t.od, speaking in foreign languages 
more than all of you: yet in the congregation I had rather speak five 
sentences with mv meaning understood, that I may instruct others 



"Pnoriir.sY'" — A general name, denoting the speaking by inspiration 
in a known tongue, to the instruction of the congregation. When th>- 
apostles, who were endorse I with the word of wisdom, and the superior 
prophets, who were endowed with the word of knowledge, propiiesied, 
they did it by inspiration, called ( verse 6 J revelation and knowledge. 
But there were other kinds ofimpira ion, called fin the same vtrse^ 
prophesy and doctrine, which belonged to the inferior prophets . These 
were said to prophesy, when by inspiration they tittered prayers and 
psalms in which the congregation joined them; or delivered a discoui se 
relating to some point of doctrine or practice. Ji hit h being done in a 
known language, the congregation was ed'fud. eohorled] and t r jy<* 
fortcd. See wr»« 15 to 26. — MucknighC 



ck. XV I. CORINTHIANS. '2Ht 

also, than ten thousand sentences in a foreign language. Brethren, 
be not children in understanding; but in evil be children, and 
in understanding be full grown men. In the law it is written, 
''Surely, with other tongues, Mid with other Up.?, I will speak to this 
"people,- yet not even so will they hearken to me, says the Lend." So 
that foreign languages arc for a sign, not to believers, but to unbe- 
lievers: but prophecy is for a sign not to unbelievers, but to believers. 
If then, the whole congregation be come together in one place, and 
all speak in foreign languages, and there come in unlearned persons 
or unbelievers, will they not say that you are mad? But if all pro- 
phesy, and there come in an unbeliever, or an unlearned person, ho 
is reproved by all, he is examined by all. And thus the hidden 
things of his heart are made manifest; and so, falling on his face, he 
will worship God, carrying away word that God actually is among 
you. What then is to be done, brethren? When you are come 
together, each of you has a psalm, has a discourse, has a foreign 
language, has a revelation, has an interpretation. Let all be done 
to edification. And if any one speak in a foreign language, let it be 
by two, or at most by three sentences, and separately; and let "fine 
interpret. Rut if there be no interpreter, let him be Silent in the 
congregation; yet let him speak to himself, and to God. Now, let two 
or three prophets speak, and let the ethers discern. But if to ano- 
ther sitting by, any thing be revealed, let the first be silent. For you 
can all prophesy one by one, so as all may learn and all be comfort- 
ed. For the spiritual gifts of the prophets are subject to the prophets. 
Besides, God is not the author of disturbance, but of peace; as in 
all the congregations of the saints is well known. Let your women 
be silent in the congregations: for it has not been permitted to .them 
to speak; but they must be in subjection, as also the law commands. 
And if they wish to learn any thing, let them ask their own husbands 
at home, for it is an indecent tiling for women to speak in the congre- 
gation. What! went the word of God forth from you women? o:* 
did it only come to you ? If any one be really a prophet, or a spiritual 
person, let him acknowledge the thing's! write to you, that they are 
the commandments of the Lord. And if any one be ignorant, let 
him be ignorant. Wherefore, brethren, earnestly desire to prophesy; 
and hinder not to speak in foreign languages. Let all things be done 
decently, and in order. 

XV. Now I declare to you, brethren, the glad tidings which I 
announced to you, which also you received, and in which you stand. 
JSy which also you are saved, if you retain those joyful tidings which 
I delivered to you; unless, indeed, you have believed in vain. For 
I delivered to you among the first things, what also I received first, 
that Christ died for our sins, according to the' scripture's; and that he 
"was buried, and that he rose again the third day, according to the 
scriptures; and that he was seen of Cephas, then of the twelve. 
After that he was seen of above five hundred brethren at once, of 
whom the greater part remain to this present time, but some are fallen 
asleep. After that he was seen of James; then of all the apostles. 
And last of all he was seen of me also, as an abortive apostle. For I 
sm the least of the apostles, who am not worthy to be sailed an 
24* 



1. H)i:iM!II.W>. c/t. 

[ p - ' • . ti 1 fhc con] 1 ;■. ition of I. mi. R 
favor of God I am what 1 am: and his favor which was hi 
me was not vain, for I have labored more abundant!;, I 
them, yet not I, hut the favor of God which is with 
tii i', whether I or. tUcy proclaims thus we proclaim an 
you belie v«h Now if it he proclaim) d that Christ was raised from 
the dead, how ran som - among you - .\ that there i- 
nf the dead? re he no resurrection of the dead, nci 

has Christ been raised. And if Christ lias not b< 
certainly is our proclamation, and false also is your faith. R 

found even fals. nuccrning God, ; 

"witnessed against God, that he raised Christ; whom he raised not, if. 
indeed, the dead - <1. And if the dead arc not rai 

neither has Christ been raised. Farther, if Ch: : 
your faith is use less; you are st'ii in your sins. Certainly also the) 
\vho are fallen asleep for Christ, arc perished. If m thi. life only 
•we have hope by Christ, wc are of all men the most miserable. Rut 
jiow Christ is raised from the- dead, and ut become the first fruit ol 
them who have fallen asleep. For since through a man came death, 
through a man also comes the resurrection of the dead. Then fore 
-.-is by Ad.un all die, so also by Christ all shall be- made alh e. But every 
one in his proper band; the first fruit Christ; afterward the}- wl. 
4'hris(\s at his coming. Then the end shall be when he will iKl'.Vv i 
~-rp the kingdom to God, even the Father, when he shall have de- 
stroyed all government, and ail authority, and power. For he must 
■•'•ign til! iie has put all the enem'u s under his feet. The last en< my, 
Bcath, shall be destroyed. For he has subjected all tilings und 

Now when it says that all tilings are subjected, manifest it is, 
'that he is excepted, who has subjected ;»il tiling's to him. 

cted to him, then < wn the Son himsclJ 
d to him, who v.il - to him, that Goirmay 

be ov< [• all tilings in all places! Otherwise, what shall they do whx 
a-e ini'!.- rsed for th. resurrection oi . ; t' the dead rise not a 1 

iill ? and why are ihey immersed for the resurrection ol the dead: 
AVhy are we also in danger ever} hour? By die h* asting cone* 
you, which I have on account of Christ Jesus our Lcrd, 1 die daily. 
If, aft r the manner of men, I have fought with wild beasts at Rphe- 

ihat ',< the advantage to me, if the dead rise not? Let us 
and d-'.nk, for tomorrow we die. lh- not deceived: Evil commrini 
cations corrupt good manners. Awake, as is fit, and do net sin; for 
some of you arc: ignorant of God : for shame to you 1 speak this 
;ue one will say, How can the dead be raised up' and with 
I :•(! of hoc 1 .} do they cernc ' Simpleton! what you sew is nflt 
M'-'ick. iv 1 unless it die. And as to what you sow, you sow not the 
. shall be, bit naked grain, perhaps of wheat, or of some 
of the othct kinds: but God gives it a body, as it has pleased liim, and 
to each of the seeds it ■* proper bodv. All flesh is not the same flesh: 
he.t there is ore flesh indeed of men, and other flesh of beasts, and 
her of iei.es and another oi fowls. And there are bodies 
cdestud, and bocflcs terrestrial : hut different indeed, is the glory of 
he eel rent that of the terrestrial. The glory of m 



di. XVI J. CORINTMAXS. 2&3 

sim is one, dVfrl the glory of the inoon another, and tiie glory of the 
still's another: moreover, star excels star in glory. W here fore, erei 
the resurrection of the dead is possible : it is sown in corruption — it i.- 
raised in incorruption: it is sown in dishonor — it is raised in glory: il 
is sown in weakness — it is raised in power: it is sown an anknal bod} 
—it is raised a spiritual body. There is an animal bod\ , and th ■<• m 
a spiritual body. For thus it is written, "The fust man, Ji-.him, was 
"made a living soul — the last Adam, a vilifying spirit." However, 
that was not first which is spiritual, but that which is animal; and the n 
tliat which is spiritual. The first man, from the earth was eartliv-. 
the second man, the Lord from heaven, is heavenly. As the earthy, 
such also the earthy [shall be:] and as the heavenly, such also the 
heavenly shall be. For, as we have borne the image of the eaVthj 
man, we shall also bear the image of the heavenly man. And this I 
affirm, brethren, because flesh and blood cannot inherit the kingdom 
of God; neither can corruption inherit incorruption. Behold, I tell 
\ ou a secret; we shall not indeed all die, but we shall all be changed. 
in a moment, in the twinkling of an eye, at the last trumpet; for it 
shall sound, and then the dead shall be raised incorruptible; and we 
shall be changed. For this corruptible body must put on incorrup- 
tion, and this mortal body must put on immortality. Now when this 
corruptible body shall have put on incorruption, and this mortal body 
shall have put on immortality, then that saying of scripture shall be 
accomplished, "Death is swallowed up fur ever." Where, O Dea#r! 
is thy st:ng ; Where, O Hades! is thy victory? For the sting of 
djjatb. is sin; and the strength of sin is the law. Now thanks be to 
God who gives us the victory, through om* Lord Jesus Christ. Where- 
fore, my beloved brethren, be you stable, unmoved, abounding in 
the work of the Lord at all times, knowing that your labor in the 
Lord is not vain. 

XVI. Now concerning the collection which is for the saints; as I 
ordered the congregations of Galatia, so also do you. On the first day 
of every week, let each of you lay somewhat by itself, according as 
he may have prospered, putting it into the treasury, that when I come 
there may be then no collections. And when I come, whomsoever 
you shall approve by letters, them I will send to cany your gift to 
Jerusalem. Or, if it be proper that even I should go, they shall go 
with me. Now, I will come to you, when I have passed through 
Macedonia, (fori do pass through Macedonia;) and, perhaps, I shall 
abide, and even winter with you, that you may send me forward, 
whithersoever I may go. For I will not now see you in passing, but 
I hope to remain with you some time, if the Lord permit. However, 
I shall remain at Ephesus until Pentecost. For a great and effectual 
doGr is opened to rne, yet there are many opposers. Now, if Timothy 
be come, take care that he be among you without fear; for he 
works even as I do, the work of the Lord. Wherefore, let no one 
despise him; but send him forward in peace, that he may come to me; 
for I expect him with the brethren. And with relation to our brother 
Apollos, I entreated him much to go to you with the brethren: but 
his inclination was not at all to go now, but he will go when he shall 
iind a convenient season. Watch; stand fast in the faith: quit yourselves 






I. (JO I! IN Till AN S. (71. \VI 

Uke m f't ull your matters be done with lov< \ 

know the family of Stephanas, t!ui it is the* first fruit of \ 
Chat tluy have <k voted theinselvei to the ministry to tlie sa'nta. I 
entreat yon, therefore, brethren, that you submit yourselves to such, 
and to every joint worker and laborer. I am glad of the coming of 
Stephanas and Portunatus, and Achaicus; fuv they have supplied 
your deficiency; and have refreshed im spirit and yours: wherefore, 
..(-knowledge such persons. The congregations of Asia salute you. 
Aquila and I'riscilla salute you much in the Lord, with th< 
tion which is in their bouse. -\!l the brethn n salute yon. 

uotber with a holy kis«=. The Salutation of Paul with my own 
hand. If any one love not the Lord Jesus Christ, he shall be accursed 
when the Lord comes.* Tit* favor of our Lord Jesus Christ be with 
on. My love be with you all in O 

\typvtdix, No. LXX1Y, 




SECOND EPIStLK 

OF 

PAUL THE APOSTLE, 

TO 

written mo?r Macedonia, a. d. 57. 

I. PAUL, an apostle of Jesus Christ by the will of €od, ami 
Timothy my brother, to the congregation of God which is in Corinth, 
■together with all the saints who are in all Achaia: Favor be to you. 
and peace from God our Father, and from the Lord Jesus Christ. 

3. Praised be the God and Father of our Lord Jesus Christ, the 
Father of tender mercies, and the God of all consolation! Who 
{■omforts us in all our affliction, that we may be able to comfort them 
who are in any affliction, by the consolation wherewith we ourselves 
are comforted of God. For as the sufferings for Christ abound in us, 
so also our consolation abounds through Christ. Whether therefore 
we be afflicted, it is for your consolation and salvation, which is 
wrought in you by enduring the same sufferings which we also suffer; 
or whether we be comforted, it is for your consolation and salvation. 
And our hope concerning you is firm, knowing that as you are par- 
takers of the sufferings, so also shall you be of the consolation. 
W'herefore, we would not have you ignorant, brethren, concerning 
our affliction which happened to us in Asia, that we were exceedingly 
pressed above our strength, insomuch that we despaired even of life. 
However, we had the sentence of death in ourselves, that we should 
not trust in ourselves, but in God who raises the dead; who delivered 
us from so great a death, and does deliver; in whom we trus^ that he 
will yet deliver us; you also working together secretly for us by 
prayer, so as the gift which comes to us through many persons may 
by many persons be thankfully acknowledged for us. For our boast- 
ing is this, the testimony of our conscience, that with t he greatest 
simplicity and sincerity, not with carnal policy, but with the favor of 
God, we have behaved in the world, and more especially among you. 
For we write no other things to you than what you read, and also 
acknowledge, and I hope that even to the end \ ou will acknowledge, 
seeing indeed, you have acknowledged us in part, that we are your- 
boasting, even as yon also will be ours, in the day of the Lord Jesus. 
And in this persuasion 1 purposed to come to you first, that you might 
have a second gift; and from you to pass through into Macedonia, and 
from Macedonia to come again to you, and by you to be sent forward 
into Judea. Wherefore, having purposed this, did I, forsooth, use 
levitj ) or the things which I purposes dd I purpose according to tht. 



*/«II. U>;M.. lift tfl. HI 

v. it It me \ :-s slin.iJd I. 
i-.'j 1? i* as God is faithful, < i 
\ou, was n< I ( hrist, .. ho 

\va proclaimed to \ ou : • ! 

ni), but through him \ , r pro 

\ (■;•.• prm-l.i I im ;><■>, and 

through him am< n, to the gloi\ of U< 
with you for Christ, and Who has anom ' ><kI. Who ' 

d ut, and giv«n U 
t call on God, as a witness against in;, soul, that sparing you I have 
not as yet come to Corinth. through 

the faith, but we are joint "promo v joy: For by U 

IF. Besides, T determined this with myself, not to came 
to you with sorrow. For if I should rmfte yon sorry, indeed who 
is it that could make me glad, unless the same who is made sofrry 
by me. Wherefore, I wrote to you this very thing 1 , that coming I 
might not have sorrow from them by whom I ought to I 
being firmly persuaded concerning ycu ail, that my joy is the j'.y 
of you all, For out of much affliction and distress of heart, I 
wrote to you with many tears; not that you might be made sorry, 
but that you might know the love which I bare most abundantly 
towards you. Now, if a certain person has grieved me, he ha-, 
not grieved me, except by a part of you, that 1 may not lay 
on you all. Sufficient for such a one is this punishment, which 
was inflicted by the majority. So that, on the other hand, ySJCl 
ought more willingly to forgive and comfort him, lest such a one 
should lie swallowed up by excessive grief. Wherefore, I beseech 
you publicly to confirm to him your love. Besides, I wrote for 
this end also, that I might know the proof of \ou, whether you 
be obedient in all things. Now, to whom you forgive any thing, 
I also forgive; and even I, if I have now forgiven any thing, to 
whom I forgave i% for your sakes I forgave it, in the person of 
Christ: that we may not be over-reached by Satan; for we are not 
ignorant of his devices. Moreover, when I came to Troao in order 
,. to declare the gospel of Christ, and a door was opened to me by 
the Lord; I had no rest in pay spirit, because I found not Titus my 
brother: therefore, bidding them farewel, I went away ioto Mace- 
donia. Now, thanks be to God, wiio at all times causes us to 
triumph with Christ, and who, by us, diffuses the odor of tbe 
knowledge of him in every place: for we are through God a 
fragrant odor of Christ, among the saved and among the destroyed. 
To these indeed we are the odor of death ending in death; but to 
the others, the odor of life ending in life: and for these things 
who is fit? However, we are not like many who adultera'e the 
word of God: but really from sincerity, yes, really from God, in 
\he sight of God, we speak in Christ. 

III. Must we begin again to recommend ourselves? or need we, 
as some, letters of recommendation to you, or letters of recom- 
mendation from you? You are our letter written on our hearts, 
I of aM men, For ycu arc plainly declared Christ's 



letter ministered by us, written not w.th ink, but with the Spirit 
of the living God; not on tables of stone, but on fleshly tables ot 
the heart. Now a boosting- of this kind we have through Christ 
with God. Not because we are lit of ourselves to reason any 
thing as from ourse'ves, but our fitness is from God; who indeed 
has fitted us to bo ministers of a new institution;* not of the letter, 
hot of the spirit: now the letter kills, but the spirit makes alive. 
Besides, if the ministry of death, imprinted on stones with letters, 
was done whh glory, so that the children of Israel could not look 
stedfastly on the face of Moses, because of the glory of his face 
which was to be abolished; how shall not the ministry of the Spirit 
rather be with glory? And, if the ministry of condemnation was 
honor, much more does the ministry of righteousness abound in 
honor. Ami therefore, that which was glorified, was not glorified 
in this respect, by reason of the excelling glory. Besides, if that 
which is abolished, is abolished by glory, much more that which 
remains, remains in glory. Wherefore, having such a persuasion, 
we use much plainness of speech; and not us Mtises, who put a 
veil upon his face, that the chiidren of Israel might not stedfastly 
louk to the end of the thing to be ab dished. Now their minds 
tfere blinded: for until this day, the same veil remains in the read- 
ing of the Old Institution,! it not being revealed that it is abolished 
by Christ. Moreover, until this day, when Moses is read, the veil 
; ( s upon their heart. Bu f when it shall turn to the Lord, the veil 
sh ili be taken from around it. Now the Lord is the Spirit: and 
where the Spirit of the Loid is, there is freedom. For we alL, 
with an unveiled face, reflecting as mirrors the glory of the Lord, 
are transformed into the s„ime image from glory to glory, as from 
the Lord of the spirit. 

IV. Wherefore, having this ministry, as we have received mercy, 
we do not flag. A!so we have commanded away the hidden things* 
of shame, not. walking in craftiness, nor handling the word of 
God deceitfully; but by the manifestation of the truth, recommend- 
ing ourselves to every man's conscience in the sight of God. If, 
therefore, even our gospel be veiled, it is veiled by those perish- 
ing things, with which the god of this world has blinded the minds 
ot the u -ibelievers, in order that the light of the gospel of the 
glory of Ciirist, who is an image of God, might not shine to them. i 
Now we proclaim not ourselves, but Christ Jesus as Lord; and 
ourselves, your servants on accouunt of Jesus. For God who 
commanded light to shine out of darkness, has shined into our 
hear'?, to give you the light of the knowledge of the glory of 
God in the face of Jesus Christ. 

7. But we have this treasure in earthen vessels, that the excellent 
cy of the power might be God's, and not belonging to us. We 
are pressed on every side, but not straitened; perplexed, but not 
in despair; pursued, but not utterly forsaken; thrown down, but 
not killed. At all times carrying about in the body, the putting 
to death of the Lord Jesus, that the life also of Jesus may be 

:f Covenant. Jlpp. JVo, LXXYj i Covenant. ~Jpp. iVb. LXXYJ'; 



■l&S II. CGIMNTIIIANS. ch. V 

manifested in our body. Tor always we who live are exposed to 
death for the sake of Jesus, that the life also of Jesus may be mani- 
fested in our mortal flesh. So that death inoVed works strongly in 
us, but life in you. Vet having- the same spirit of faith, according 
to what is written, "I believed, therefor? J have spoken," we also 
believe, and therefore speak, knowing that he who raised up the 
Lord Jesus, will raise us up also by Jesus, and will present us wi'h 
vou. For all our sufferings are for your sakes, that the favor w Inch 
has abounded to many, may, through the thanksgiving of many, 
overflow to the glory of God. Therefore we do nut flag; but even 
although our out war.! man is wasted, yet the inward man is renew- 
ed day by day. Besides, the momentary light thing of pur afflic- 
tion, works out for us a most exceeding eternal weight of glory. 
We, not aiming at the things which are seen, but at the tilings 
which are not seen: for the things which are seen are temporal; 
but the things which are not seen are eternal. For we know that 
when our earthly house, which is a tent, is destroyed, we have a 
building from God, a house not made with hands, eternal, in the 
heavens liut yet in this tent we groan, earnestly desiring to go 
permanently into our habitation winch is heavenly. And surely, 
having that on, we shall not be found destitute, liut yet, we \\hr> 
are in the tent groau, being burdened; not because we desire to 
go out, but to go permanently in, that what is mortal may be 
swallowed up of life. Now he who has effectually wrought us to 
this very desire is God, who also has given us the earnest of the 
Spirit. We are bold, therefore, at all times, because we know, 
that being at home in the body, we are from home from the Lord. 
For we walk by faith, and not by sight } We are bold also, because 
we are well pleased rather to go from home out of the body, and 
f o be at home with the Lord. And for that reason, we strive 
earnestly, whether being at home, or being from home, to be 
acceptable to him. For we must all appear before the tribunal 
)f Christ, that every one may receive things in the body, accord- 
ing to what he has done, whether it be. good or bad. Knowing 
therefore, the terror of the Lord, we persuade men, and are made 
manifest to God; and I trust are made manifest even to your con- 
fidences. However, 'we do not again recommend ourselves to 
you,' but only give you occasion of boasting concerning us, that 
you may have an answer to them who boast on account of appear- 
ance, and not of heart. For whether we be beside ourselves, it is 
for God; or whether we be sober, it is for you For the love of 
Christ constrains us who judge this, that if one died for all, certain- 
ly all were dead; and that he died for all, that 'hey who live should 
no longer live to themselves, but to him who died and rose again 
for them. * 

16. Wherefore, we from this time forth, respect no man on 
account of the flesh: and even if we have esteemed Christ on 
account of the flesh, yet now we esteem him no more on that 
account. For, if any one be in Christ, he is a new creature; old 
things have passed away; behold all things have become new! 
But all of God, who has reconciled us to himself through Jesu;s 



l/1. VII II. CORINTHIANS. £&9 

Christ, and has given to us the ministry of the reconciliation; — 
namely, that God is by Christ reconciling- a world to himself, no> 
counting to them their trespasses; and has put in us the word of 
the reconciliation. In Christ's stead therefore, we execute the 
office of ambassadors. And seeing God beseeches by us, we pray 
in Christ's stead; 'be you reconciled to God. Fur him who knew 
no sin, he has made a sin offering for us, that we might become the 
righteousness of God through him;' and co-operating with him, we 
also beseech you not to receive the favor of God in vain. For he 
SftJ I) '*/« ft« accepted season J have heard you; and in a day of sal- 
vation I have helped you." Behold now is a highly accepted season; 
behold, now is a clay of salvation. [And this we do] giving no 
ncGasion of « stumbling to any one, that the ministry may not be 
found fault with But by every thing approving ourselves as 
minis ers of God, by much patience, by oppressions, by necessi- 
ties, by distresses; by stripes, by imprisonments, by tumults, by 
labors, by watehings, by fastings; by purity, by knowledge, by 
Jong suffering, by goodness, by a holy spirit, by love unfeigned; by 
the word of truth, by the power of God, through the right and left 
hand armor ofrighteousnesfj through honor and dishonor, through 
bad fame and good fame; as deceivers, yet. true; as unknown, yet 
jyell known; as dying, yet beho'd we live; as ch;s.ised, yet not 
killed; as sorrowing, but always rejpiqing; as poor, but making 
anany rich; as having nothing, yet possessing all things. 

II. Our mouth is opened to .you, O Corinthians! Our heart is 
enlarged. You are not straitened in us, but you are straitened in 
,vour own bowels. Now 'he same recompense I request, (I speak 
?.s to rm children,) be also enlarged. Become not discordantly 
yoked with infidels: for what paiticipation has righteousness and 
wickedness? and what intercourse has light with darkness? and 
what agreement has Christ with Belial? or what portion a believer 
wi'Jh an i-ifi-ie ? and what placing together is there of the temple 
of God with the temple of idob? for you are the temple of the 
living God; as God has sa.id, "Assuredly I -will dwell among them t 
"and walk among them; and I will be llieir God, and lliey shall be to 
•'•■me a people." Wherefore, c>*me out from among them, and be 
"separated, says the Lord, and touch no unclean person; and I will 
^receive you; and I -will be to you a father, and you shall be to me 
u sons and daughters, says the Lord Almighty." 

VII. Wherefore, having these promises, beloved, let us cleanse 
ourselves from all pollution of the flesh and spirit; perfecting 
holiness in the fear of God. Receive us cordially. We have 
injured no one; we have corrupted no one; we have deceived no 
one. 1 speak not this to condemn you; for 1 li -ive said before, that 
you are in our hearts, to die together, and to live together. 

Great is my freedom of speech to you, great is my boasting 
concerning you: I am filled with consolation, 1 exceedingly abound 
in joy in ail" our affliction. For when we were come into Mace- 
donia, our flesh h;»d no rest, but we were distressed on every side: 
without were fightings — within were -fears Neveribtless, God 
comforts them who are cast x down, comiorted us by the 

35 



ii. c?::; in s I . -v iij 

ll . I: 

ntj for I pcTtu ivc 
i r,o\. 

■ 

your- 
. pure in ■ ■ 

ivr mg, nor 
l.ji' his sake Who P for the «-ake of 

rtg to 3 ou our care, v. 
I ■ 

_'• ■ 1 it, ■ :• .- of I 1'iis, because his 

bpirit was Bfet at ease b\ you all. Therefore if 1 h*»e ! 
I hirrg to him cor >u, I am r»< 

ngs concerning you in truth; soa ! so our boas'ing whicl 
, Titus, is ' ith. And his tender affection is more 

: ,(,•. toward you, w idst he remembi rs thi obedience <■ 

yon ree» ived : irand trembling. I rcj >ice 

hat I have c ;'.h I nee in j oi J thi ig 

. .. , brethren, w< wn to you th^faror of God 

which the congregations of Macedo lis; that, in a 

hiving- oil thi M" joy, notw i fit tnding 
erflov (d in the i 

yond 
I 
i qu( - l S»fi »nd the fellowship of 

.;.. wh •■ is to'Ui 1 not as we feared; but 

to the Lo; r. to us by the will of 

red us to e is, that as he had formerly 

,. so he would also f ; u likewise. 

, abound in evtry I -peech, and 

, ami all diligence, a -. I wish that 

\ abound in tliis favor a'so. i speak rrot this ;.s an injunc« 
n iccount < F tto< 
. •/ oi your love. For the fever - 

though h 
that )ou through his poverty might be rich, And herein I 
, i, that this is pn fuable for 3 ou, who have formerly 
• 1. : to. do, but also to be willing since the last \-ear. 
II. At present, therefore, finish the doing of it; that as there 
readiness tc *'»•'; Su ~" - vl ^cre be 10 finish, from what 
For if a willing! id be pres 



dl. IX H. CORLN 'i;U-IANS. 

what any one has, he is well accepted; anil n 
what he has not. However, I mean not that ease should he to 
other?, and distress to you: hut on account of equality, that at th 
present time your abundance may be a supply for their want, thai 
at another time their abundance also may be a supply for your 
want, so as there may be equality. As it is written, "He wh» 
"gathered much, had nothing over; and he who gathered little, uh<" 
"■no lack." Now thanks be to God who has put the same earnest 
care concerning' you into the heart pf Tijus. For my exhortation, 
indeed, he accepted; bu', being more diligent, of his own accord 
he is come out to you. And with him we have sent the brother., 
whose praise by the gospel is throughout all the congregation.--. 
And not that only, but who was also chosen of the congregations,, 
our fellow-traveller with this gift, which is ministered by us, to the 
glory of the Lord himself, and declaration of your ready mind . 
Taking care of this, that no one should blame us in this abundance 
which is ministered by ur; premeditating things comely, not only 
in the sight of the Lord, but also in the sight of men. And we 
have sent with them our brother, whom we have oftentimes found 
diligent in many things, but now much more diligent upon the 
great confidence which he has in you. If any inquire concerning 
Titus, he is my partner and fellow- laborer towards you; ot if our 
brethren be inquired of, they are the messengers of the congre- 
gations, and a glory of Christ. Wherefore the proof of jour 
iove, and of our boasting concerning you, show before them and 
before the face of the congregations. 

IX. But indeed, concerning the ministry which is to the saints, 
it is superfluous for me to write to you. For 1 know your willing- 
ness, of. which 1 boasted on your behalf to the Macedonians, that 
Achaia was prepared since the last year; and your zeal has stirred 
up very many. Yet 1 have sent the brethren, that our boasting 
which was concerning you, may not be rendered false in this par- 
ticular: but that, as I said, you may be prepared. Lest perhaps., 
if the Macedonians come with me, and find you unprepared, we 
('hst w-e say not you) should be put to shame by this confident 
boasting. Therefore I thought it necessary to entreat the breth- 
ren, that they would go before to you, and complete beforehand 
your formerly announced gif*, that the same might be thus ready 
as a gift and not as a thing extorted. Now this I say, he who sows 
sparingly, sparingly also shall reap; and he who sows bountifully,, 
b ►untifuily also shall reap. Every one according as he purposes 
in hs heart, ought to give, not with grief, nor by constraint} for 
God loves a cheerful giver. And G :d is able to make every bless* 
ing abound to you; tha^ in every thing always having all sufficiency 
you may abound in every pfood work. As it is written, "He has 
"dispersed, he has given to the poor: hi 1 } righteousness remains for ever. ," 

Now, may he who supplies seed to the sower, and bread* for 
food, supply and multiply your seed sown, and increase the pro- 
duce of your righteousness. T'nat you may be enriched in every 
thing to all liberul'uy, which works on through us thanksgiving to 
God. For the ministry of this public service, not only fills up 



II. . XI 

completely the 

■y. through 

rion to the 
Christ, arid d.r ;! r liberality of j ur communication to them, and 

to all. And in I r.-r y o, ardently loving yon on ac- 

count oft' f God bestowed on you. 

thanks he to God for 

X. Now I th< ', who, wl nt, forsooth, am 

humble among you; but wl rard yon, beseecu 

you by the mitdrii ".p^.cy of Christ. And I reques*, that 

when present T may not heboid, with that confidence wherewith 
r cone-ude to b'- tst some, who conclude us to be re:>U/ 

persons wlio walk according 'o the fl< sh. Porthougn we walk in 
the flesh, we do not war according to the flesh. For the weapon-- 
of our warfare are not fleshly, but exceeding powerful for the 
overturning of strong holds. We ever' urn reasonings, and i 
high thing raised up against the knowledge of God, and lead 
captive every thought to the obedience of Christ: and are pre- 
pared to punish all disobedience, when your obcd : ence is com- 
pleted. Do you look on things according to appearance? If any 
one is confident in himself that he is Christ's, let him, on the o'her 
hand, reason this from himself, that as he is Christ's, so also wc 
are Christ's. And therefore, if I should boast somewhat mcro 
abundantly of our power, which the Lord has given us for yon. 
edification, and not for your destruction, I should not be ashamed: 
that*] may not seem as if 1 would terrify you by letters, lor his 
letters, says he, are indeed weighty and strong; but his bodily 
presence weak, and his speecli contemptible. Let such a one 
conclude this, that such as we are in speech by letters, wbt ; absent, 
the same also when present we v, ill be indeed. Hut we dare not 
rank and compare ourselves with some who commend themselves 
however, they among themselvr r themselves and com 

paring themselves with themselves, do not understand themselves 
Further, we will not boast of tilings not measured; but to 
come even to you, according to the measure of the line which th . 
Gad of measure has allotted to us. For we do not stretch ourselvi s 
beyond our line, as not reaching to you; but we are come 
as to you also in the gospel of Christ. AVe do not boast of things 
not measured, that is, of other men's labors, but we have hope, 
when your fai'h is increased, to he by you enlarged with respect 
to our line into abundance; to declare the gospel in the region- 
beyond jou; and not in another man's line, to boast of things 
already prepared. He then who boasts, let him boast in the 
Lord. ' For not he who commends himself is approved, but whom 
the Lord commends. 

XI. 1 wish you could bear some little of my foohshncs- 
even bear you with me. For T am jealous of you with a grea: 
jealousy, because I have betrothed you to one husband, to pi 
you a chaste virgin to Christ. Eut 1 am afraid lest somdiow, as 
the serpent beguiled Eve by his subtilty, so your minds should be 
corrupted from the simplicity which is due to Christ. It* now 



\ XI II. CORINTHIANS. 293 

indeed, lie who is come, proclaims another Jesus, whom we have 
not proclaimed, or if you receive a different spirit w!>ich you have 
noi received from me, or a different gospel which yoa have not 
embraced, you might well bear with him. 

5. Yet I conclude I am in nothing behind the very greatest of 
the apostles. And even if I be an unlearned person in speech, 
yet not in knowledge: but on every occasion we have been made 
manifest by all things among you. Have I committed an offence, 
in humbling myself that you might be exalted, because I have de- 
clared the gospel of God to you as a free gift? Other congrega- 
tions I spoiled, taking wages from them to do you service. For 
being present with you, and in want, I distressed no one; but my 
want the brethren coming from Macedonia fully supplied; and in 
every thing I have kept, and will keep myself from being burden- 
some to you. As the truth of Christ is in me, surely this same 
boasting shall not be stopped concerning me in the regions o£ 
Achaia. For what reason? Because I do not love you? God know? 
But what I do, that I will do, that I may cut of? opportunity from 
them who desire opportunity, that wherein they boast, they may 
be found even as we. For such are false apostles, deceitful work- 
men, transforming themselves into apostles of Christ. And no 
wonder; for Satan himself transforms himself into a messenger of 
light. Therefore it is no great wonder if his ministers also trans- 
ibrm themselves as ministers of righteousness: of those the end 
shall be according to their works. Moreover, I say, let no one 
think me a fool; but if otherwise, at least as a fool bear with me, 
that I also may boast a little. What I speak in this confident 
boasting, I do not speak according to the Lord, but as in foolish- 
ness. Seeing many boast according to the flesh, I also will boast. 
For you bear with fools gladiy, being yourselves wise. For you 
bear it if one enslave you, if one eat you up, if one take your 
goods, if one raise himself against you, if one beat you on the 
face; I speak concerning the reproach, namely, that we are weak. 
But in whatever any one is bold, (in foolishness I speak,) I a^so 
am bold. Are they Hebrews? So am I. Are they Israelites? 
So am I. Are they the seed of Abraham? So am I. Are they 
ministers of Christ'' (I speak as a fool) I am above them: in 
labors more abundant, in stripes above measure, in prisons more 
frequently, in deaths often; of the Jews five limes I received 
forty stripes save one; thrice I was beaten with r< ds, once I was 
stoned, thrice I was shipwrecked; I have spent a night and a day 
in the deep. In jcurnies often, in dangers from rivers, in dangers 
from robbers, in dangers from my countrymen, in dangers from 
the heathens, in dangers in the city, in dangers in the wilderness, 
in dangers at sea, in dangers among false brethren. In labor and 
toil; in w atchings often; in hunger and thirst; in fastings often; in 
cold and nakedness. Besides these troubles from without, that 
which is my daily pressure, the anxious care of all the congrega- 
tion-. Who is weak, and I am not weak? Who is made to stum- 
ble, and I do not burn? If I must boast, I will boast of the things 
which relate to mv weakness. The God and Father of our Lord 

25* 



II. I H1AN8. cA, 

Fetus Christ, whoisbl ever, knows that I do not lie. in 

jcus, the governor bel Ireias.^he kfng, kept the 

city of the Demasceni n, wishlne to apprehend 

me; but through in a basket J was let down by me wall, 

n- .I escaped from hia li 

XII. li is not proper then for mc to 1 I will come to 

vision* and revelations I >urt< t n years ago, I knew 

a man in Gin-is', whedu r in the body, I know not; or out of the 
hod/, 1 know not; (. "I k>. i o:;e I knew caught u« ay 

,:is far aa the thir ' 

such a man, win ther In 'he body, or out of 
ly, 1 know not, God knows; that he was caught away into 
paradise, ai ' ords, v. hich it is n 

a one I will boast; but rdn- 
i will not bic^r, except of my w< 
if l should incline to boas', 1 shall not be a fool; fur I will 
the truth: but I ! tiiink concerning me 

above what he sees me to be-, or what lie htars from me. for tha: 
I migltt not be exalted above measure, by the transcendancy of 
the l. ■ there was given to me a thoin in the ft. 

messenger ol Satan, to Mrnet me, tjut I might r.ot be t- 
abn\e measure. Concerning this, thrice I besought tiie Lord that 
rht depart from me. But lie said to me, S iflkient '■ 
. favor; besides my power is perfected in weak 
, therefore, 1 w'.ll b«.ast rather of uy weaknesses, that tl e 
power of Christ may dwell upon me. Whertfore I am we'd 
pleas i, with necessities, with 

distresses, for Christ's sake; because when I am 
then [ am strong. IIa\e I become a fool - Ynu 

have constrained me to it: fur I ought to have b en c 
by you, because I am in nothing l o ind die very greatest apostles, 
though I be nothing. Ti fns of an apostle were fully 

wrought among you with all patienee by signs ai d Wonders, and 
s. Fur whai is the thing wherein you were inferior to ether 
pongregat'n n , unl -• ,: ' tl I • ill liavenojt been burdensome to 
Forgive me this injui . !'• hold a third time I am ready to 
to you, and ! vv II not he burd ms >me (o yon; becaut e I 
not yours, but 3 I not to lay up I 

.1 the parents for, ttie children. Yes, 1 n 
will spend and be speni forth- - , even alt boug 1 

the more abundantly I love you, 1 e loved, tiejtsothen, 

I did not burden >ou: nev< 1 ng crafty, i 

With rtspect 'o an} one of them 1 sent 
to yon, di.l I by him n ; tin of yon? I besouj hi Titus to \{o 
to j 01 ' iher: did '['■• uy make 

you? Did we not wa k in the same spirt- Ltd we not Walk in 
the sime steps : , do \ ou think that we 

apologise to you? In tl e prese ce ol God we speak 
that all these things, beloved, are done for \ our edification. \?t 
1 am afraid lest, perhaps, when I come, I sbaW not find you such 
as I v. bb; and th . e found by j ou such as you do net 



ch XT1I IT- CORINTHIANS. 295 

I mean lest, perhaps, strifes, emulations, wraths, brawling*, back" 
bitings, whisperings, swellings, tumults, be among you. And 
lest, when I come again, my God may Humble me among yoiy 
and I shall bewail ma n y who have former!) sinned, and have not 
reformed, from the unckanness, and fornication, and lasciviousntss,. 
which they hava committed. 

XIII. I am coming this third tune to you: by the mouth of 
two witnesses,, or three, every matter shall be established. I 
foretold, and I now foretel (as present in spirit) the second time, 
(and being absent in body,) / noto -write to them who have before 
sinned, and to all the rest, certainly, when I come again, I will 
not spare you. Since you demand a proof of Christ's speaking 
by me, who towards you is not weak, but is strong among you. 
For though indeed he was crucified through weakness, yet he 
lives by the power of God: and though we also are weak with 
him, we shall nevertheless live with him, by the power. of God 
among you. Try yourselves whether you be in the faith; prove 
yourselves; know you not yourselves that Jesus Christ is among 
you, unless, perhaps, you be without proof? Bat I trust, that you 
shall know that we are not without proof. Nevertheless 1 pray to 
God that you do nothing evil; not [wishing-] that we may appeau 
having proof, but that you may do what is good, though we should 
be indeed without proof. For we can do nothing against the truth, 
but for the truth. Therefore we rejoice when we are weak, and 
you are strong: and this also we pray for, even your restoration. 
For this reason, being absent, I write thsse things, that when pre- 
sent I may not act sharply, according to the power which the 
Ford has given me for edification, and not for destruction. Finally, 
brethren, farewel: be you restored;* comfort yourselves; mind the 
same thing; live in peace; and she God of love and peace will be 
with you. Salute one another with a holy kiss. All the saints 
salute you. The favor of the Lord Jesus Christ, and the love oV 
G«)d, and the communion of the Holy Spirit, be with you all., $0% 

* To perfect order, 



EPISTJ 

OP 

PAUL THE APOSTLI- 

TO 

WRITTEN FHOM CORINTH, OK EIMLLSCS, A. D. 53. 

1. PAUL, an apostle, not from men, neither by man, but b) 
JeAla Christ, and God the Father who raised him from the dead; 

and all the brethren who are with me, to the congregations of 

*. ilaliu: Favor to you. ami peace from God the Father, and from 
our Lord Jesus Christ, who gave hi nself for bur sins that he might 
deliver us from this present evil age, according to the will cf our 
• lod and Father. To him be glory forever and ever. Amen. 

6. I wonder that you are so soon removed from him who called 
vou into the favor of Christ, to another gospel; which is not 
another; but some there are who trouble you, and wish to pervert 
the glad tidings of the Christ.* But even if we, or a messenger 
from heaven, should declare a gospel to you, contrary to the 
gospel we have declared to you, let him be accursed. As w 
before, so now a second time I say. if any one declare a gospel to 
you contrary to what you have received, let him be accursed. 
And now, do I make men my friends, or God? or do I seek to 
please men? If, indeed, I still pleased men, I should not be the 
servant of C .rist. Now I certify you, bretnren, concerning the 
gospel Which was declared by me, that it is not according to men. 
For 1 neither received it from man, nor was 1 taught it, except by 
the revelation of Jesus Christ. You have certainly heard of my be- 
havior formerly in Judaism; that 1 exceedingly persecuted the con- 
gregation of God, and laid it waste; and made progress in Judaism, 
above many of the same age with myself in my own nation, being 
more exceedingly zealous of the traditions of my fathers. But when 
God who separated me from my mother's womb, and called me by 
his favor, was pleased to reveal his Son to me, that I might de- 
clare th good news concerning him to the Gentiles: immediately 
I did not consult flesh and blood: neither did I go up to Jerusalem, 
to them who were apostlt s before me; but I went away into Arabia, 
and again returned to Damascus. Then, after three years. I went 
up to Jerusalem to become acquainted With Feter, and abode with 
him fifteen days. But I saw no other of the apostles, excepi 

*Jppendix, No, LXXm 



•/.'. II. GALATIAXS. 297 

James the Lord's brother. Now the things I write to you, behold, 
before Cod, assuredly 1 do not falsely affirm. After that I .vent 
into the regions of S> ria and Cilicia: and I was personally unknown 
to the congregations of Judea which are in Christ. Out only they' 
heard, that he who formerly persecuted us, is now proclaiming 
the glad tidings of that belief which formerly he destroyed. And 
they glorified Cod on my account. 

II. Then, within fourteen years, I went up again to Jerusalem, 
with Barnabas, taking with me Titus also. And I went up by 
revelation, and communicated to them ihe gospel which I pro- 
claimed to the Gentiles; but privately to them who were of repu- 
tation, lest, perhaps, I should run, or had run in vain. However, 
neither Titus, who was with me, though a Greek, was compelled 
to be circumcised, on account even of the secretly introduced 
false brethren, (who came in privily to spy out our liberty which 
we have b> Christ Jesus, that they might bring us into bondage;) 
nor did we give place by subjection, not even for an hour, that 
the truth of the gospel might remain with you.* Besid-s, from 
them who were of reputation [I received nothing:] (whatever 
they were formerly, is no matter to me: God accepts not the per- 
sons of men. For to me, they who were of reputation commu- 
nicated nothing.) But, on the contrary, perceiving that 1 was 
entrusted with the gospel of the uncircumcision, even as Peter 
was with that of the circumcision, (for he who had communicated 
■nower to Peter for the mission to the circumcision, communicated 
power also to me for the nations;) and knowing the favor which 
was bestowed on me, James, and Cephas, and John, who were 
thought to-be pillars, gave to me and Barnabas the right hands 
of fellowship, that we should go to the Gentiles, but they to the 
circumcision. Only desiring that we would remember the poor; 
which very thing I also made haste to do. Moreover, when Peter 
came to Antioch, I opposed him personally, because he was to 
be blamed. For before certain persons came from James, he did 
eat with the Gentiles: but when they were come, he withdrew 
and separated himseif, being afraid of them of the circumcision. 
And the other Jews also dissembled with them, insomuch that 
even Barnabas was carried away with them by their dissimulation. 
But when I saw that they did not walk rightly according to the 
truth of the gosptl, I said to Peter before them all. If you, being 
a Jew, live after the manner of the Gentiles, and not after the 
manner of the Jews, why do you compel the Gentiles to Judaize? 
We who are Jews by nature, and not sinners of the Gentiles, 
knowing that man is not justified by works of law, but only through 
the faith of Jesus Christ; even we have believed in Jesus Christ, 
that we may be justified by the faith cf Christ, and not by works 
cf law. For by works of law no flesh shall be justified. But if 
-eeking to be justified by Christ, even we ourselves are found 
sinners, will Christ be the minister of sin? By no means. Fo? 
if 1 build again those things which I destroyed, I constitute myself 

•Appendix, Ko. fcXXVJII, 



G \1 . Ill 

atransj 

i a-n CTUCifi 

• no longer !, bi 

which I now live in t. which is of the 

9 >n of God p me. I do not 

. of God for if righteousness is through 
then certainly Christ hai died in i 

III. Oinconsid I you, not h 

the truth, before «rt»o« his Christ crucified w»i 

represented among jou? Thi9 only would 1 learn fr< 
account of the works ol E pirit? or on 

account of ihe obedience ol , that 

;;iiit, you now make yourselves pert* 
the Hesh J Have \ou ;i.gs in vail 

indeed it is in vain. 

4. lie, then, who supplied to ycu the Spirit, ar.d wrought 
miracles among you, did he these on account of the works of the 
law, or on account c.f the obedience of faith? S. i ing Al r 
believed God audit was counted to him for right know 

certainly, that they who arc c:' f;xith, the sunu- ns of 

Abraham. For the scripture anticipating that God vouM 
the nations by faith, announced the gospel before to Abraham, 
saying, "Surely in you all the nations shall be blessed.'' W here fore, 
they who are of faith, are blesstd with believing Abraham. But 
as many as are of the works pf the law, are under the curse: for it 
is written, ".'Jccur&ed is every o?ic who continues not :':; all the things 

-. are ■written in the book oj the law to do them,'* Bl 
by law no one is just fied before God, is ma^ 

faith shall live " Also, the law is not of faith. Ra' he- who does 
these things, shall live by them. Christ Las bought us ( ft' from the 
curse of the law, ha vin| become a curse for us: (for it Is written, 
"Accursed is every one ~7io is hanged on a tree:" ) that the bh 
of Abraham might come on lb* oat ions through Christ Jesii 
that we might receive the promise of the Spirit through faith 
Brethren, I speak after the manner of men: no one sets aside, o;' 
alters a ratified co\t nun', though but of a man. Now, to Abraham 
were the promises spoken, end to his seed. He does not say, 'And 
in seeds,' as concerning many, bu' as concerning one person, 
"Jnd in your seed," who is Christ. Wherefore this I affirm, that 
(he covenant which ^\as afore ratified by God concerning Christ, 
the law, which was made lour bundled and thim years after, cannot 
annul, so as to abolish the promise. 

Bi sides, if the iuheri'ance b,- by law, it is no longer by premise? 
But God bestowed it freely on Abraham b\ promise. 

Why then was the law added? — 

It was added on account of transgressions, till the seed should 
come to whom i< was promised; being ordained by messengers, in 
the hand of a mediator; and this mediator was not of one party; but 
God is one party. — 

Is the law then contrary to the promises of Gad^r*- 









oh. IV GALATIANS, 29§ 

By no means. For if tliere had been a law given, which was 
able to make alive, certainly righteousness would have been by- 
law. But the scripture has shut up together all under sin, that the 
promise 6y faith of Jesus Christ, might be given to them who 
. e. Wherefore, before faith came, we were kept in durance 
under law, sliu' up together to the faith, which should afterwards 
be revealed. So that toe law has been our instructed to Christ, 
that we might be jus" fied by faith. But faith being come, we 
are no Iw.iggr under this iustructer. F r you are all the sons of 
t', • ! tSrough tie faith [published] by Christ Jesus. Besides, as 
jaanj of you s have been immersed imo Christ, have put ou 
In Christ Jesus, there is neither Jew nor Greek, there 
is nti h r bond aao nor free ma , there is i cither male nor female,; 
for v • u a e all one in Ctir s' Jesus. And if you be Christ's, certainly 
you art A »ralii it's seed, and heirs ac i r he promise. 

IV. Now I si}, as lortg as th<= heir is a minor,* he differs nothing- 
from a oondfnan, ahhougn ue be lord of all. For he is under 
tuiors and stewards, un d die time before appoin eduf his father. 

o nfso we, whilst ue were minors,- were in bondage under the 
nts of the world. But wlien the fulness of the time was 
come, God sent forth his Son, born of a woman, born under the 
l:vw, that he might buy off those under law, that we might receive 
the adoptiqji of sons. And because } ou are sons, God h^s sent 
forth the spirit of his Son in o your hearts, crying, Abba, Father. 
you are no more a bondman, but a son; and if a son, then 
^n heir of God theough Christ. However, dun, indeed, not know- 
ing- God, you served as slaves those who are not gods by nature, 
Y>lv now, having acknowledged God, or rath T, being- acknow- 
ledged of God, why do you turn back again to the weak 2nd poor 
elements^ to which again, from the first, you incline to be in bond- 
age? You carefully observe days, and moons, and seasons, and 
years. I am afraid of you, lesr. perhaps, 1 have labored in vain 
amoag you- Brethren, I pray you, be as I am: for I am as yoU 
are. You h ve injured me in nothing. You know, indeed, that 
in weakness of the flesh, I declared the gospel to you at first. 
Yet that trial f mine wtficu was in my flesh, you did not despise, 
r did you reject mv.; out received me as a messenger of G >cb 
ray, as C^iris! Jesus. What then was your happiness! fori bear 
y j u .witness, that if possiole, plucking out your eyes, you would 
Iiave given them to me. So that 1 am become your enemy when I 
truth to you! Thev love you ardently, not honorably; for 
the) wish to exclude us. that you may love them araently. But it: 
is honorable to be ardently in love with a good man at all times^ 
and not merely when I am present with you. My little children, 
for whom 1 again travail in birth til! Christ be formed in you; I 
could wish, indeed, to be present with you now, and to change 
my speech; for 1 am exceedingly in doubt concerning you. Tel! 
me, vou who wish to be under the law, why do you not under- 
stand the law? For it is written that Aoraham had two sons; one 



Jj>!>en(Jia\ No. LXXiX. 



300 <-.Ar ch. v 

by the br.i, i one by the free woman. But he, indeed, 

who was of the bondmaid, was begotten according to the flesh 
bui in- who was of the free woman, through the promise. Which 
thingi are allegorized; for these women are the two institut. 
the one, indeed, from Mount Sinai, bringing forth children into 
bondage, winch is Hagar, (f or t | l( . , ia m e If agar, denotes Mount 
Sin ii in Arabia.) and sin- answers to the preseiv Jerusalem, and is 
in bondage with her children. But (he J rusalem above is the 
• n, who is the mother of us all. j For it is written, 
lot bring fort h! Ureal out and 

birth; for more are the children of 
\tband of the deserted.''' 
We therefore, br< thren, after the manner o< Isaac, are childr< 
promise. I then, he who was begotten according to the 

■esh, persecuted him who was begotten according to the Spirit, so 
r.v. But what says the scripture? u ('as out the bondmaid 
"and her son,- for the eon of the bondmaid shall not inherit with the 
the free -rowan." 
31. Well then, brethren, we are not the children of the bond- 
maid, but of the free woman. Stand fast, therefore, in the free- 
dom wherewith Christ has freed u-\ and be not again h Id f<s' in 
the yoke of bondage. Behold, I Paul, say to you, that if you be 
circumcised, Christ will profit you nothing. And I testify, more- 
over, to every circumcised person, that he is a debtor to do the 
whole law. You are loosed from Christ, who are justified by the 
law; you are fallen from the favor. But we hrough the Spirit, 
Jook for the hope of righteousness by fai h. For in Christ Jesu 
neither circumcision avails any tiling, nor uncircumcisior, but faith 
stronglv working by love. You did run well; who put a stop to 
you, that you should not obey the truth? This persuasion comes 
Not from him who called you. A httle leaven leavens the whole 
mass. I am persi: ded concerning you by the Lord, that you will 
think nothing differently from me: but he who troubles you shall 
bear punishment, whosoever he be. But I, brethren, if I now 
proclaim circumcision, why am I now persecuted? certainly the 
offence of the cross is abolish* d I wish they were even discarded 
who subvert you. Now, brethren, you have been called into 
liberty; only use not this liberty for an occasion to the flesh; but 
through love, assiduously serve one another. Forth- wb.le law 
is fulfilled by ore precept, even by this; "You shall love vo-;r 
neighbor as yourself' But if you bite and devour one another, 
take care lesi you be consumed by one another. I command then, 
walk by the Spirit, and so you will not fulfil the hit of the flesh. 
Fo»- the fle-h lusts against the Spirit, and th« S st the 

flesh; ard these are contrary to one anotl hings 

which you incline, these you cannot do. B i'1 if yo i a' e U d by the 
spirit, you are not under law. Now, the works o* the flesh arc 



'Covenant*. 

\fnstead of ,< all, w which Crriesbach has rejerted as spurious} 
(>ht Gentiles, and the meaning is more plat ■ ■ ■ < 



di. VI GALATIAN^,, 301 

manifest; which are these: adultery, fornication, uncieanness, Jasci- 
vioiisness, sorcery, enmities, strifes, emulations, wraths, brawlings, 
factions, sects, envyings, murders, drunkennesses, revellings, and 
such like; concerning which I t'oretel you now, as I also have tore- 
told, that they who practise such things shall not inherit the 
kingdom of God. But the fruit of the Spirit is love, joy, peace, 
long suffering, gentleness, goodness, fidelity, meekness, temper- 
ance, against such things there is no law Besides, they who are 
Christ's, have crucified the flesh, with the passions and lusts. 
Since we live in the Spirit, let us also walk by the Spirit. Let us 
not be vain glorious, provoking cne another, envymg one another. 
VI. Also, brethren, if a man be surprised into any fault, you, the 
spiritual men, set such a one right again in the spirit of meekness; 
taking a view of yourself, lest even you be tempted. Bear one ano- 
ther's burdens, and so fulfil the law of Christ. For if any one think 
himself to be something, being nothing, he deceives himself. But 
let every one try his own work, and then he shall have boasting in 
himself alone, and not in another. For every one shall bear h'<s 
own burden. Now let him who is instructed in the word, com- 
municate of all good things to the instructed Do not deceive 
yourselves; God is not mocked: for whatever a man sows, that 
also he shall reap. Therefore he who sows into his own flesh, 
shall from the flesh reap corruption: but he who sows into his 
spirit, shall from the Spirit reap life everlasting. Wherefore let 
us not flag in well doing, for in the proper season we shall reap, 
if we faint not. Well then, while we have opportunity, let us 
work good to all, but especially to them who are of the household 
of faith You see how large a letter I have written to you with 
my own hand. As many as wish to appear fair by the flesh, these 
constrain you to be circumcised, only that they may not be perse- 
cuted for- the cross of Christ. For not even do the circumcised 
themselves keep ihe law, but they wish you to be circumcised, 
that they may boast in your flesh. But let it never happen to me to 
boast, except in the cross of our Lord Jesus Christ, b> which the 
world is crucified to me, and 1 to the world. For in Christ Jesus s 
neither circumcision avails any thing, nor uncircumcision, but a new 
creature. Now as many as shall walk b) this rule, peace be on 
them, and mercy, and on the Israel of God. Henceforth let no 
one give me trouble, for I bear the marks* of the Lord Jesus in 
my body. The favor of our Lord Jesus Christ be with your spirit, 
brethren. Amen. 

■'The scars of xvottndb in ?iis Master's cau r ;e.. 

26 



OF 

. 

-instle of Jesus 

■ in Christ J< 
r,vor I from God cur Father, and from the 

'he God and Father of our Lord Jesus Christ. 
i ritual blessing in th< 

led us thj 
him before the foundal I, i!>af we might be 

roug i love. Having bef rehaud 
loption i >■■.'■- ber of 

ngto the good pleasure 
praise of the glory of his favor, win 
l ie dye int of the beloved^ in whom we 

his blood, even the forg 
i- favor: the knowledge i I 

and prtidt ne( . \\ ho 

to us the secret of his will, Recording to his own 

1 in himself; in the dispensation 

( ,f the - t0 gather together all things under 

Christ, bo:; ngs on the earth, even 

under hi. n. n evtn we h * ve inherited, (having been 

d out in a determinate banner,) according to 

the purpose of him who cfl'ectualiy works ail things according 

to the counsel of his own will; that we should be t > Ihe praise of 

Lis glory, who before hoped in the Christ. V>\ whem you also 

inherited, (having behoved the word of truth, the gospel of 

voursi - ilso, after yoifbelieved, you v 

with the i-]. mise, the Holy Spint; v ho is the ear:- 

. until the redemption q 'used people, to 

; it praise i . For this i of the 

faith in the - which is i i ; c ' the love which 

is to »H ihe saints, do not cea^e to gi*e thanks for you, making 
,„enti in my prayers; that the God of our Lord 

the Father of glory, would it cf wisdom sr4 



cJl. II Et»ilESlANS. 

revelation, ;' u- tUo acknowlc dgmentofhim; also, dial lie wtould cnlij hi- 
: yes ofyour and rstanding, in order that you may know what 
is the hope of bis calling, and w hut the riches of the glow of* his 
inheritance, prepared tor the saints- and what the exceeding great- 
ness of his power, with relation to us who believe, according to the 
mworking of the strength of his force, winch he inwrought in Ch.3 Lsf, 
he raised him from the dead, and set him at his own right hand 
in the. heavenly places, far above all government, and power, and 
might, and lordship, and every name that is named, not only in this 
world, but also in that which is to come; and subjected all 
under his feet, ana appointed him head over all things for the con- 
gregation, which is his body, and the fulness of him who fills all 
with all. Eve n you [he has filled,] who were dead, in trespasses and 
sins; (in which formerly you walked according to the course of this 
world, according to the prince of the power of the air, and of the 
which now inwardly Works in the children of disobedience^ 
with whom also we all had our behavior formerly, in the lusts of 
our flesh, doing the inclinations of the flesh, and of the imaginations,, 
and were by nature children of wrath even as others. Bet God being 
rich in mercy, through his great love with which he loved us,) even 
ns who were dead in trespasses, he has made alive together by Christ; 
(by favor you are saved;) and has raised us up together, and has set 
us down together in the heavenly places, by Christ Jesus ; that he 
might show to the ages which are to come, the exceeding riches of 
his favop, by liis goodness towards u:-, through Christ Jesus. For by 
favor you are saved through faith; and this affair is net of yourselves — 
it is the gift of God; not by works, so that no one can boast, Yet 
we are his workmanship, created through Christ Jesus to good works, 
for which God before prepared us, that we should walk in them. 
Wherefore, remember that you were formerly Gentiles by the flesh, 
(who are called unpircumcisiOri, by that which is called circumcision 
made with bands on the flesh,) and that you were at that time without 
Christ, being aliens from the commonwealth of Israel, and strangers 
from the institutions* of promise, not having hope, and without God 
in the world: but new in Christ Jesus, you who formerly were far 
off, are brought nigh through the blood of Christ. For. he is our 
peace, who has made both one, and has broken down the midelle 
wall of separation; and has abolished by his flesh the enmity, even 
the law of the commandments concerning ordinances, that the two 
lie might create under himself, into one man, making peace: and 
might reconcile both in one body to God, through the cross, having 
slain the emmty by it. And coming, he brought good tidings of peace 
to the far off, and to us the nigh. Therefore, through him, we 
have introduction both of us by one Spirit to the Father. Well then, 
you are not now strangers and sojourners, but joint citizens with the 
saints, and belonging to the house of God: being built upon the 
.foundation of the apostles and prophets, Jesus Christ himself being 
the bottom corner stone; by which the whole building being aptly 
joined together, grows into a holy temple for the Lord: in which 
you also are builded together with the Gentiles, for a habitation eC 



304 issiA* $h. if 

, I Paul am a prison 
Oftt of you (-« n 
hav< heard of thedisp the favor of l 

me on your account: that t,-. revelation he made known ul mc 

read, you may j 

which in other gener&ti »f m< n, 

as it is no* revealed to I 

—that the G ■,, and joint 

partakers of his p 

which 1 was made a minisl ..or of 

God which was given to me, and according to the inworking of hla 
power. Tome, I say, who am I is 'than the least of all the - 
was t'nis favor given, to publish to the Gjentiles the unseat 
riches of Christ, and to make all men see what the fellowship is oi 
the secret, which was hid from the ages by God, who created all 
things hj Jesus Christ. That rvw to the governments and to the 
powers in the heavenly regions, the manifold wisdom of God mat 
be made known through the congregation, according to the disposi- 
tion of the ages- which he mack for Christ Jesus our Lqrd; by whom 
we have liberty of speech, and introduction with confide 
the faith of him. therefore, I request that you 
afflictions for you, which are your glory. For the sake of tl 
bow my knees to the Father of our Lord Jesus Christ? from whom 
the whole family in heaven, and upon earth is named; pra\ ing that, 
according to the richesj of his glory, he would grant you to be mighti- 
ly strengthened through his Spirit in the inward man: that Christ may 
dwell through faith in your hearts; and being rooted and founded in 
iove, that you may be thoroughly able to comprehend, with all the 
saints, what is the breadth, and lcngtbj and depth, and height, and 
to know the love of Christ, which surpasses knowledge; also Jhat 
you may be filled with all the fulnes3 of God. Now, to him who is 
able to do exceeding abundantly beyond all that we ask or cone, ive, 
according to the power which strongly works in us, to him be glory by» 
the congregation for Christ Jesus, throughout all the endless succes. 
sions of ages. Amen. 

IV. Now, I the prisoner for the Lord, beseech you to walk worthy 
of the calling by which you are called, with all humbleness of mind, 
and meekness, and with long sufFering/supporting one another in love. 
Carefully endeavor to preserve the unity of the Spirit by the bond of 
peace. There is one body, and one spirit, as also you have been 
called to one hope of your calling: one Lord, one faith, one immer- 
sion, one God and Father of all, who is over all, and with all, and 
in you all. B it to every one of vis is given favor, according to the 
measure of the g ; ft of Christ. For he says, "He ascended un high, 
it he took taptiviiy captive, and gave gifts to men." (Now, this expres- 
sion, '*He ascended," what is it, unless that also he had descended 
Jirst into the lower parts of the earth 5 He who descended is the same 
who also ascended far above all the heavens, that he might fill all. ) 
And he appc inn d some, indeed, apostles; and some, prophets; and 
«ome, evangelists; and some, pastors and teacher? • for the sake of 



oil. V EPHESfANS. 305 

fitting the saints for the work of the ministry, in order to the building 
of the body of Christ: till we all come to the unity of the faith, and 
of the knowledge of the Son of God, to a perfect man, even to the 
measure of the stature of the fulness of Christ: that we may no 
longer be children, tossed and whirled about with every wind of 
doctrine, by the sleight of men, and by craftiness, formed into a 
subtle method of deceit: but that, speaking the truth in love, we n.ay 
make all the members grow in him who is the head, even Christ. 
By whom the whole body being aptly joined together, and compact- 
ed through the service of every joint, he makes increase of the body 
in measure according to the inworking of each particular part, to the 
building of himself by love. Wherefore, this I command and testify 
by the Lord, that you no longer walk as the other Gentiles walk in 
the foolishness of their rifind. Being darkened in the understanding, 
they are alienated from the life of God, through the ignorance which 
js in them, and through the blindness of th< ir heart: who being with- 
out feeling, have given themselves up by lasciviousness to the work- 
ing of all uncleanness with greediness. But you have not so learned 
Christ; since, ypu have heard him, and have been taught concerning 
him, as the truth is in Jesus. Also T command with respect to the 
former behavior, that you put off the old man, which is corrupted 
by the deceitful lusts,; and that you be renewed in the sphit of } our 
mind; and that you put on the new man, which after God is created in 
righteousness and true holiness. "Wherefore, putting cfl lying, speak 
the truth every one to his neighbor: for we are members, cue of 
another. Arc you excited to anger ? Do not therefore sin.* Let- 
not the sun go down on your wrath. Neither g've space to the devil. 
Let him that stole, steal no more; but rather let him labor, working 
with his hands that which is good, that he nay have to distribute to 
him who has need. Let no corrupt discourse come out of your 
mouth; but if any speech be good for the use of edification, speak it, 
that it may m'nist r pleasure to the heai\ rs. And grieve not the Holy 
Spirit of God, with whom ; ou are sealed until the clay of redemption. 
Let all bitt- rness, and anger, and wrath, and clamor, and detraction, 
be taken away from among yea, with all malice. But be you to one 
another kind, tender-hearted, forgiving each other, even as God for 
Christ's sake has forgiven you. 

V. Be, therefore, imitators of God, as children beloved; and 
walk in love, even as Christ loved us, and gave himself for us, an 
offering and a sacrifice to God, for a sweet smelling savor. But 
whoredom and all uncleanness, and inordinate desire', let them not 
even he named among you, as it becomes saints. All obscenity , and 
foolish talking, and double: meanings, are tilings not proper; but 
thanksgiving rather is proper. Foi this \ ou know, that no fornicator, 
nor unclean person, no. lascivious man, "who is an idolater, has in- 
heritance in the kingdom of Christ, and of God. Let no one dec- 've 
you with false speeches; for on ace unt of these things, the wrath of 
God comes upon the children of disobedience. Wherefore, be not 
joint partakers with them. For you were formerly darkness, but 

*^ippendix, No, LXXXI. * 

26* 



306 EPHE3U th. VI 

now you arc light in the Lord; walk as • hildr< n oi light. (Now, the 

fruit of ///' Spirit' consists in all 

truth. Approve what i- well plea>inj lothe Lord. And have no 

fellowship with the unfruitful works of darkness, but 

reprove them* For the thing 1 !) wliich are secret!] done by them, it is 

base even to mention Now all things to be reproved are 

manifi b1 by the light; and ev< r t fest is light 

When fore K 

and Christ will nine up( n you. See th n that you wals 

unw ise, but as \* is • m< n: \ 
evil. For this, d n; but understand wh 

will of the Lord is \ drunk with wine by which i 

teness; but he filled wit i the Spirt Speak to one aj 
in psalms, and h\ inns, and spiritual songs, singing and ma's 
in your bcarl ; i tin I ord. Giv< thanks at all times for all tilings, in 
the name of our Lord Jesus Christ, to God, even the Father; Be 
subject to one anol ler in ih fear of God. Wiv. s, be subject to 
your own hu • to the Lord. For the husband is the head of 

the wife, even as Christ is the head of the congregation; because he 
is the saviour of tin body. Th* r< fore, as the i - n is subji ct 

to Christ, so also let the wives he to their own hi sbands in every 
thing. Husbands, love your i o loved the 

congregation, and gave hims r; that he might sanctify her, 

» cleansed her with a batli of water, and with the word. That 
he migHt present her to himself, glorious, ac n not having 

spot, of wrinkle, or^ny such thing; but that she might be holy, and 
without blemish. So ought husbands to love their own w3 
th ir own bodies^ he who loves his own wife, lev s h'msclf. For no 
man ever yet hated his own flesh, bul nourish* ■ it, as even tlie Lord 
the congregation: because you are members o> his body, of his flesh, 
and of his bones. For this reason shall a man l< ive his father and 
mother, and shall adhere to his wife, and the two shall become one 
flesh. This secretj is great, but i speak concerning Christ, and 
concer: i i<r the congregation. Thereto t , a 1 o, let every one ( f 3 ou 
ui particular, so love his own wife as himself; and the wife see that 
she reverence her husband. 

VI. Children, obey your patents in the Lord, for this is just. 
Honor your f ther and mother, (wh ch is he first commandment with 
a promise,) — that it ma}' be well with you, and that you maj be long 
lived in the land. Now, fathers, do not provoke your children to 
wrath; hut bring them up in the correction and instruction of the 
Lord. 

5. Servants, obey«your masters according to the flesh, with fear 
and trembling, in the' inte^rit) of j ir heart, as t , Christ. Not with 
eye-service, as men-pleasers, but as >e vants of Christ, do the will of 
God from the soid; with good will, acting as servants to the Lord and 
not to men only. Knowing that whatever good work am one does, 
for that he shall receive of the Lord, whether he be a slave or a 
freeman. And masters, do the same things to them, moderating 






* Light.— Gnesbach. -\AppGiidix, No. LXYI. 



til. VI EFHESIA&9. 307 

threatening", knowing" that the master even of v«u vourselves, is in 
heaven; and respect of persons is not with him. Finally, my brethren, 
be strong through the Lord, and through the power of his might. 
Put on the complete armor of God, that you may be able to stand 
against the crafty ways of the devil. For we wrestle not with fiesk 
and blood only; but with governments, with powers, with the rulers 
of the darkness of this world, and with the wicked spirits in the 
heavenly regions.* For this reason, take up the complete armor of 
God, that you may be able to resist in the evil day, and [they] having 
fully wrought every thing, to stand. Stand, then, having your loins 
girded about with truth, and having on the breastplate of righteous- 
ness: and having your feet shod with the preparation of the gospel 
of peace. Over all, take up the shield of faith, with which you 
will be able to extinguish all the fiery darts of the wicked one. And 
receive the helmet of salvation, and the sword of the Spirit, which 
is the word of God. With all suppl cation and deprecation, pray at 
all seasons in spirit, and for this v< rv purpose watch with all perse- 
verance and prayer for all the saints. Especially for me, that eloquence 
may be given me in the opening of my mouth with boldness, to make 
known the secret of the gospel; for which I execute the office of an 
ambassador in a chain, that I may speak boldly concerning it, as it 
becomes me to speak. Now that you also may know the things re- 
lating to me, and what I am doing, Tychicus, a beloved brother, and 
faithful minister in the Lord, will make known to you all things'. 
Whom I have sent to you for this very purpose, that you may know 
our affairs, and that he may comfort your hearts. Peace to the breth- 
ren, and love with faith, from God the Father, and the Lord Jesus 
Christ. Favor be with all them who love our Lord Jesus Christ in 
sincerity. Amen. 



e. In the ah-, 



EPISTLE 

OF 

PAUL THE APOSTLE, 

TO 
WRITTEN FROM HOME, A. D. 62. 

T. PAUL and Timothy, servants of . Testis Christ, to all the 
fa Christ Jesus who are in Philip] . I deacons 

to you, and pence from God our Father, and from the Lord 
I 'irist. 

I thank my God upon ev< ry remembrance of you, (alv 
prayer of mine for you all, with joy making prayer)- fo] your con- 
tribution* for the gospel from the first day till now : Ik ij * 
of this very thing, that he who has begi n in 3 oiif a good work, v. ill 
be completing it till the day of Jesi - ( ' is jusl for me to 

think this concerning you all, because I ave you in nvj 
in my bonds and my defence, and confirmation of th g( jpel; yo all 
King joint partakers of my favor. For God is. that 1 

vehemently long after you all, with the bowels of J < ■< *' And 
this I pray, that voir love still more ari nd through 

knowledge, and all moral feelings in ord 
things which are excellent; : nd that j * 
nkig stumbling, of i 

tteousness, which are through Jesus Christ, ery and 

praise of God. 

1-3. Now I wish you to know, br< thr< n ; that the 1 '1 hare 

befallen me have turned 01 :t rathe r ent vf the g 

For my bonds on account of ( • wh( le 

imperial palace, and in all ot! places. And mat \ 
in the Lord, b ing assured b; mj 
bold to speak the word without frVar. Som< 
and strife, and some also from go J v. H, \ r< cla m th< C 

■ '.10 from strife proclaim th l 
to add affliction to rry bonds. Biit the) wh< 
it sincerely, knovt 

What then ? [A n I sorry? No.] Butmwhatev i mam 
in pretence or in truth., Christ 5 p ocl ( ', o u in this I fej 
id Will rejoice, For I know that this 1 
n through your prayer, and the direction of the spirit of Jesus 

mdixt Eh* LXXXU. \0r among you, 



! 



ch. II PIMLIPPIANS. 309 

Christ: agreeably to my earnest expectation and hepe, that in nothing, 
I shall be ashamed, but that with all boldness, as at all times, so now 
also, Christ will be magnified in my body whether by life or by death . 
For to me to live is Christ, but to die is gain. But whether the living 
in flesh is for me a fruit of labor, and what I should choose, I do not 
know. For 1 am straitened of the two, having a strong desire to 
depart, and be with Christ, because that is incomparably better. 
Nevertheless, to abide in the flesh is more needful for you. And, 
being firmly persuaded of this, I know that I shall live and abide some 
time with you all, for the advancement of the jv>y of your taith; and 
that your boasting concerning me in Christ Jesus, may abound through 
my coming again to you. Only behave worthy of the glad tidings of 
Christ; thot, whether comin< and seeing you, or bein^ absent I shall 
hear of your affairs, I may find that you stand fast in one spirit, with 
one soul, jointiy contending for the faith of the glad tidings; and not 
terrified in an}' tlum- by your adversaries: which to them indeed i» a 
demonstration of perdition; but to you of salvation, and that from 
God. For to you this w r ith respect to Christ has been graciously 
given, not only to believe on him, but also to suffer for him. Having 
the very same conflict as you saw in me, and now hear to be in me. 

II. Wherefore, if there be any consolation in Christ, if any comfort 
of love, if any fellowship of the Spirit, if any bowels and tender 
mercies; complete my joy by this, that you be alike disposed;, 
having the same love, joined in soul, minding one thing. Do nothing 
through strife or vain glory: but in humbleness of mind reckon one 
another better than yourselves. Look not every one on his own 
things, but every one also on the things of others. Wherefore, let 
this disposition be in you which was even in Christ Jesus; who being in 
the form of God, did not ea ^erly assume things equal to God. Never- 
theless, he divested himself when he tock the form of a bondman, 
being born in the likeness of men. And being in fashion as a man, 
he humbled himself, becoming obedient to death, even the death 
©f the cross. And therefore, God has exceedingly exalted him, 
and has bestowed on him a name which is above every name; that 
at the name of Jesus every knee should bow r ; of those in heaven, 
and upon the earth, and under the earth;* and every tongae 
should confess that Jesus Christ is Lord, to the glory of God the 
the Father. Wherefore, my beloved, since you have always obeyed^ 
not when in my presence only, but now much more m my absences, 
with fear and trembling, strongly work your own salvation. For it is 
God who inwardly works in you, from benevolence, both to will and 
to. work effectually. Do all things without murmurings and dispu- 
tings: that you may be unblameable and untainted, the children of 
God unrebukable in the midst of a crooked and perverse generation; 
among whom shme as luminaries in the world. Holding forth the 
word of life for a rejoicing to me in the day of Christ, that I have not 
run in vain, neither have labored in vain. And if I even be poured 
out upon the sacrifice and offering of your faith, I am glad and rejoice 
with you all. After the same manner, be you also glad, and rejoice 
with me. Now 1 hope in the Lord Jesus to send Timothy to you 
*Tiw$e in Mades 4 



316 pim.ii-i'i \ ch. in 

.soon, that [ also a . when I know your 

o will sincerely take care of>otiv 
affairs: for all seek theii i f Christ .1 

you know Uie proof of him, that, as a son with a father, so he ha* 
served me in th eo pel Well tl. n, 1 hi pe to s< nd : im immi 

1 m ith mi . However, 
fully persuaded bj the Lord, thai even l mj come. 

Yet I thought it necessary to send to you Epa] j brother, 

and fellow-i b lier, but j ur . and a 

minister to mj want For he longed after you all, and 

rieved, b cai you had heard thai he was sick. And indeed 
lie was sick nigh to d ath: hut God had mere) on him; and not on 
him only, but on me also, that I might nol have sorrow uponsi 

fore I have sent him the more speedily, thai 
you may rejoice, and that I maj be the more without sorrow. Receive 
■Din therefore, in the Lord with all joy, and have such persj - 
great estimation; because in the work of Christ he drew nigh to 
death, not re. arding his lift, that he might fully suppl) the want of 
1 ice top : rd me. 
111. Now, my brethren, rejoice in the Lord. To write trie same 
■ to you, to me indeed is not tro iblesome* and for you it - 
Beware of the dogs, beware of evil laborers, beware of thi excision. 
But wc are the circumcision, who worship God inspirit, and be 
Christ Jesus, but have no confidence in the fhsh. Thouj b, i 
I mi ht have confidence evi n in the flesh; nay, fan) other think to 
have confidence in the flesh, I have greater pretensions. M\ cir- 
cumcision was on the ei ■ hth day. I am of the offspring of 1 i 
the tribe of Benjamin, a Hebrew of the Hebrews: with respect to 
the law, a Pharisee. With l-cspect to zeal, persecuting the c< 
gation* with respect te> the righteousness which I am 

tmblameable. >.• ■ . what things w re gain to me, these I 

d loss for Christ. Nay, n ost certainly also, ! count all 
te) be- refuse for the excellency of the knowledge of Christ Jesus my 
Lord; for whom 1 have thrown away all things, and reckon them to 
be die. s, that I may :ain Christ; and be found in him, not holding 
my own rk hteousness which is from law, bit that w Inch is b\ a belief 
in Christ — that which is of God — a righteousness for this belief; aiul 
may know him and the power of his resurrection, and the fellowship 
of his sufferings, beim conformed to his death: that any how I may 
arrive at the res rrection from the dead. Tor I have net received, 
nor yet am 1 made perfect. But I pursue, that indeed I may la\ 
hold on that for which indeed I was laiel hold on by Christ Jesi s 
Brethren, I do not reckon myself to have laid hold on die' prize; 
but one thing I do, not minding indeed the things behind me, 
bet exceedingly stretching myself forward to the tilings before 
me, I follow along the mark, to the prize of the calling cf God 
from above, by Christ Jesus. As many, therefore, as wish to be 
perfect, let us think this. And if you think differently concerning 
any thing, even that God will discover to you. How ever, to what 
we have come, let us «o by the same line, let us mind the same thing. 
Brethren, be joint imitators of me, and look steadily on them who 
63 walk, as you have 115 for an example. For many walk, who, I 



ill, lv PIIILll'lMANS. 311 

j^ve ( . ou s and now even weeping I say, are enemies of 

the cross of Christ'. Whose end is perdition, whose god is the belly, 
and whose glory is in their shame, who mind earthly things. Rut we 
are citizens of heaven,* from whence also we look for the Saviour, 
the Lord Jesus Christ, who will re-fashion our humbled body, in 
order t hat it may become of a like form with his glorious body, ac- 
cording to that strong working", by which he is able also to subdue 
all things to himself. 

IV. Wherefore, my, brethren, beloved and exceedingly longed 
for, mv ioy and crown, so stand firm in the Lord, O beloved. Euodia 
I beseech," and Syntyche I beseech, to be of the same mind in the 
Lord. And I entreat you also, true yokefellow, help these women,f 
who, for the gospel, have combatted together with me, and with 
Clement, and the rest of my fellow-laborers, whose names are in the 
book of life. Rejoice in the Lord always: I say a second tima,, 
rejoice. Let your moderation be known to all men. The Lord 
is nigh. Be anxiously solicitous about nothing, but in every thing 
by prayer and deprecation, with thanksgiving, let your requests 
be made known to God, and the peace of God, which surpasses all 
understanding, will guard your hearts, arid your minds, through 
Christ Jesus/ Finally, brethren, whatever things are true, what- 
ever things are venerable, whatever things are just, whatever 
things are pure, whatever things are benevolent, whatever things 
are of good fame; if there be any virtue, and if any praise be due, 
attentively consider these things; which also you have learned,, 
and received, and heard, and seen in me: these things practise^ 
and the God of peace will be with you. But I rejoiced greatly in 
the Lord, that now at length you have made jour care of me to 
nourish again; in which, indeed, you were careful, but you had not 
an opportunity. I do not speak this because I was unhappy in 
wan?, for I have learned in whatever state I am, to be contented, 
1 both know to be humbled, and I know to abound. Every where 
and in all things, I am ins'ructed both to be filled and to be hungry,, 
both to ahoud and to suffer want. I am able to bear all things 
through Christ, who strengthens me. Notwithstanding you have 
done well when you jointly communicated to me in my affliction, 
And know also, O Philipp ; ans, that in the beginning of [my labors 
in] the gospel, when I went forth into Macedonia, no congregatioa 
communicated with me in the matter of giving and receiving, but 
vou only. For even when I was in Thessalonica, you sent indeed 
once and again to my necessity. Not because I earnestly seek a 
gift, but 1 earnestly seek fruit that may abound to your account, 
Now I have all flings and abound; I am filled, having received 
from Epaphroditus the things sent b} you, an odor of a sweet savor, 
a sacrifice acceptable, well pleasing to G"d. But my God will 
supply all your wants, through Cnrist Jesus, according to his 
riches in glory. Wherefore to God, even our Father, be glory for 
ever and ever. Amen. Snlu'e every saint in Christ Jesus. The 
brethren who are with me salute yon. All the saints salute you a 
and -specially those of Cesar's household. Tne favor of our Lor^ 
Jesus. Ciirist be with vou a!l Amen. 

•Appendix^ 2fo, LXXXUI. \App, No> LXV. 



EPISTLE 



PAUL THE APOSTLE, 

TO 

SHE® ®®&<@S@3&£f@» 

WIlITTEN FnO>t HOME, A. D. G2. 

I. PAUL, an apostle of Jesus Christ by the will of Cod, and 
Timothy our brother, tothe saints and faithful brethren in C irist, 
who are at Colosse: favor be to you and peace from God our Father, 
and from our Lord Jt sit a Christ. 

3 We give thanks to the God and Father ef our Lord Jesol 
Christ alwa\s when we prav for you; having- heard of youi 
faith in Christ Jesus, and of the love which you have to all 
the saints, through the hope which is laid up for you tn <he 
heavens; of which you have formerly heard in the word of the 
truth of the gospel, which is present among you, as also in 
all the world, and is bringing forth fruit, even as among you from 
Ihe day you heard and acknowledged the favor of God in truth. 
As you also learned from Epaphras, our beloved fellow-servant, 
who is a faithful minister of Christ with respect to you; who like- 
wise has signified to us your love in spirit. For this reason we 
also, from the day we heard these things, do not cease praying for 
you, and rt questing that you may be filled with the knowledge of 
his will, through all wisdom and spiritual understanding; in order 
that you may walk worthy of the Lord to all pleasing, bringing 
forth fruit by even good work, and increasing in the knowledge 
©f God. Being strengthened with all strength, according to his 
■glorious power, to all patience and long suffering with joy, we 
give thanks to the Father, who makes us fit for a portion of the 
-inheritance of the saints in the light; who has delivered us from 
the power of darkness, and has translated us into the kingdom of 
his beloved Son; by whom we have redemption through his blood, 
even the forgiveness of sins. He is the irmge of the invisible God, 
the first born of the whole creation. Because by him were cre- 
ated all things which are in the heavens, and which are upon the 
earth, things visible, and things invisible, whether thrones, or 
lordships or governments, or powers; all things were created 
through him and for him. And he is before all things; by him all 
things consist. And he is the head of the body, even the congre- 
gation He is the beginning, the first born from the dead, that 
in *U respects he might be pte-e»ment. Pot it pleased the 



cfi. ii «olossta\s. 31 ii 

Father that in him all the fulness should dwell. And by him to 
reconcile all things to him, having made peace by the blood of his 
cross; I say, by him, whether they be things on the earth, or 
things in the heavens. Even you, who were formerly alienated 
in mind, and enemies by works which are wicked, he has now 
indeed reconciled, in the body of his flesh thr >ugh death, to pre- 
sent vou holy and unolameable, and unreproveable, in his sight; 
since you continue in the faith founded and stable, and not removed 
from the hope of the gospel, which you have heard, which has 
been proclaimed to ever} creature which is under heaven, and 
of which I Paul am made a minister. 1 now rej /ice in my suffer- 
ings for you, and in my turn fill up the remainder of the &frl ctions 
of C'irist in my flesh for his body, which is the congregation; of 
which I am made a minister, according to the dispensation of G >d, 
which was given to me on your account, fully to declare the word 
of God: the secret which was kept hid from the ages, and from 
the generations, but now is made manifest to his saints: to whom 
God was pleased to make known what is the riches of the glory 
of this secret concerning the Gentiles, which is Christ to you the 
hope of glon : whom we announce, admonishing every man, and 
teaching every man, with all wisdom, thai we may present every 
man perfect in Christ Jesus. For which I also labor, combatting 
vigorously, according to the effectual working of him who works 
effectually in me with power. 

II. Wherefore, I wish you to know how great a combat I have 
for you. and for them in Laodicea, and tor as many as have not 
seen my face in the flesh; that being compacted together in love, 
their hearts may be comforted, even by all the riches of the full 
assurance of understanding, to the acknowledgment of the secret 
of God, even of the Father, and of Christ; in whom are all :he 
treasures of wisdom and of knowledge laid up. Now this I affirm 
that no one may deceive \i.u with plausibie speech. For though 
in the flesh I oe absent, yet in spirit I am with vou, rejoicing 
■when I see your order, and the firmness of your faith in Christ. 
Since, then, you have received Christ Jesus t:>e Lord, walk in 
him, rooted tn him, and built on him, and established in the 
faith, even as you have been taught, abounding in it With thanks- 
giving Bcvare lest there be any one who makes a prey of you 
through an empiy and deceitful philosophy, which is according to 
the tradition of men, according to the elements ol the world, and 
not according to Christ. Because all the fulness of the Deity re- 
sides substantially in him.* And you are made complete by him, 
who is the head of all government aud power. By whom also 
you have been circumcised with the circumcision made without 
hands, by the putting off of the body of the sins of tht flesh, even 
by the circumcision of C iris f ; being buried with hi n by immer- 
sion, in which also you have been raised with him, through the 
belief of the strong working of God who raised him f-om (he 
dead. For you, who were dead on account of trespasses and 1 



•Appendix, No. LXXXIY. 



31 I COLOSSI IKS. til. 1IJ 

the unrircumcision of i, he has made al'v 

with 

out ill ' . is con- 

tr v\ I ig it to the 

•w of them 

:>\ it. YVherefore, let no one 

in meat, eci of a f< stival, or of a 

come, 
\y. I. ft no one make you lose \ our 
. ■ 

,v hie h lie his not seen, being without - 

i .(!.• And no> h - '\ the 

■ 

t lie increase of (i id. 
h Christ Prom the elem 
living in the world, i 
• 

insti- 
tutions and doctrines mi: n; which, indeed, I) i 
appearance of wisdom, by will worship, ai I I a not 
the body, [but] not by any provision for s 

III. Since, then, you lnve been raised with Christ, seek the 
things which are Christ sits md of 

above, not on things upon 
the earth. For \ ou are d. : lj but your ife is hid with C 

■ ■ 
:■■. ]'wi to death, the.'. 

cation, impurity, pas- 
:ich is it! 
• 
uch things jou aho walked for: rly, 

V.vA now alice, 

rom your month. Lie not ore 
ing put off ith 1 lis practice 

j pat on tike new, whg is renewed by 
i;nage of him who created him; — where there is neither ( 
nor Jew; circum 

. freemar; but Christ is all and in all. Put on, therefore, as 

; • -'o-i, kir.d- 

c»k-s> of • kness, long sir' - ipport 

• ;.er, if am one have a complaint 

. so also do you, 

se put on ichis a bond of perfection. And 

let the peace of God rule in your hearts, to v ' 

' i.i one body, :*■ d be thankful. Let the word of ( 
1 in you richly; ;nd with all wisdom t<ach and admonish 

S, singing uith 

gratitude in sour hear s to t!«e Lord. And whatever ;. ou do, in 

, do all in the name his, giving 

_ Fttherj through him. Wives, be subject 



e/l. IV COLOSSI AX3. 

to your own husbands, as it is lit in the Lord. Husbunds, love your 
wives, and be not bitter against them. Chifdrenj obey your 
parents in all things, for this is well pleasing to the Lord. Fathers, 
do not exasperate your- children* lestj they be discouraged. Ser- 
vants, obey in all things your masters according to the flesh, not 
with eye-services, as men-pleasers; but with integrity ot heart, as 
fearing Gcd. And whatever you do, work it from the soul, as 
•working to the Lord,' and not to men on!) : knowing that from the 
Lord you shall receive the recompense of the inheritance; for you 
serve the Lord Christ. But he who does unjustly, shall receive 
for the injustice he has done. For there is no respect of persons. 
Masters, afford to your servants what is just, and what is equal, 
knowing that vou also have a Master in the heavens. 

IV. 2 Continue in prayer, watching therein with thanks? 

giving*. Pray at the same time also for us, that God would opcin 
to us a door of the word, to speak the secret of Christ, for which 
I am even in bonds. That I may make it manifest, as it becomes 
me to speak. Walk in wisdom toward them who are without, 
gaining time. Let your speech be always with gracefulness, 
seasoned with salt, knowing how you ought to answer every one. 
All things concerning me, Tychicus, a beloved brother, and faith- 
ful minister, and fellow-servant in the Lord, will make known to 
you; whom I have sent to you for this verj purpose, that he may 
know your affairs, and comfort your hearts; with Onesirnus, a faith- 
ful and beloved brother, who is from you. They will make knowu 
to you all things uhich are done lure. Aristarchus, my fellow- 
prisoner, salutes you, and Mark, EUrnabas's sister's son; concern- 
ing whom you got orders; if he come to you, receiye him, and 
Jesus, who is called Justus. They are of the circumcision. Those 
alone are laborers wi« h me in the kingdom of God, who have been 
a consolation to me. Epaphras, who came from you, a servant 
of Christ, stdutes you; at all times fervently striving for you by 
prayers, that \ ou may stand perfect and completed in the whole 
will of God. For I bear him witness, that he has much affection 
for you, and them in Laodicea, and them in Hierapolis. Luke., 
the beloved phy slcian, and Demas, salute you. Salute the brethren 
in Laodicea, and Nymphas, and the congregation in his house. 
A' d when this epistle has been read to you, cause that it be read 
also in the congregation of the Laodiceans; and that you also read 
the one from Laod/cea. And say to Archippus, Take heed to the 
ministry vvhhh you have received in the Lord, that you may fulfil it. 
The sxut.tt /'on of Paul, with my own hand. Remember my 
bonds. Favor be with vou. Jtnien* 



FIRST EPISTLE 

PAUL THE APOSTLE, 

TO 
•VTIMTTEX 7KOX CORIKTH, A. B. 53. 

I. PAUL, and Sylvanus, and Timothy, to the congregation of 
the Thesialonians, which is in God the Father, and in the Lord 
Jesus Christ: Favor be to you, and peace from God our Father, 
and the Lord Jesus Christ. 

We give thanks to God at all times for you all, making mention 
of you in our prayers; incessantly remembering* your work of 
faith, and labor of love, and the perseverance of your hope of our 
Lord Jesus Christ, in the sight of God, even our Father; knowing, 
brethren, beloved of God, your election. For our gospel came 
not to you in word only, but also with power, and with the Holy 
Spirit, and with much assurance. 

5. As you know what sort of men we were among you for your 
sake, you indeed became imitators of us, and of ihe Lord, having 
embraced the word in much :;ffliction, with joy of the Holy Spirit. 
So that you are become patterns to all who believe in Macedonia 
and Achaia. Besides, from you the word of the Lord has resound- 
ed, not only in Macedonia and Achaia; but also in every place, 
your faith in God is spread abroad, so that we have no need to 
speak any thing. For they themselves publish concerning us, 
what sort of entrance we had to you, and how you turned to God 
from idols, to serve the living and true God; and to wait for his Son 
from heaven, whom he raised from the dead, even Jesus, who 
delivers us from the wrath *hich is to come. 

II. For yourselves know, brethren, our entrance among you, 
that it was not in vain. For although we had before suffered, and 
were shamefully handled, as you know, at Philippi, we were 
b ild through our God to speak to you the gospel of God, amidst 
a threat coTibat. Besides, our exhortation was not from error, nor 
from impurit) , nor with guile. But as we were approved of God, 
to be entrusted with 'he gospel, so we speak, not as pleasing men, 
but God who tries our hearts. For neither at an\ time came we 
with flattering spetch, as you know, neidier with a cloak over 
covetousness, God is witness. Neither sought we from men honor, 

•Appendix, No. LXXXV. 



cJi. Ill I. THKSSALONTANS, 317 

neither from you, nor from others, though we could have used 
authority as Christ's messengers. But we were gentle among you. 
Even as'a nurse cherishes her own children, so, taking affectionate 
caie of you. we were well pleased o impart to you, not only the 
gospel of* God, but also our own lives, because you were become 
dear to us. Br sides, you remember, brethren, oui labor and toil; 
for night and day we wrouglr, in order not to overload any of you, 
when we proclaimed to you the gospel of God. You are witness- 
es, and God also, how piously, and righteously, and unblameably, 
we lived with you who believe. As also, you know, how we 
addressed every one i f you, as a father his own children, exhort- 
ing and comforting you. And testifying that you should walk 
worthy of God, who has called you into his kingdom and glory. 
On this account also we give thanks to God without ceasing, that 
when you received from us this message of God, you embraced 
not the word <<f men, but, as it is in truth, the word of God, which 
also works effectually in you who believe. For you, brethren, 
became imitators of the congregations of God, which are in Judea 
in Christ Jesus, because you also have suffered like things from 
your own countrymen, even as they have from the Jews; who both 
killed the Lord Jesus and the prophets, and have greatly persecu- 
ted us, and do not please God, and are contrary to all men; hinder- 
ing us to speak to the Gentiles that they maybe saved; so that they 
fili up their iniquities always. But the wrath of God is coming 
upon them at length. Now we, brethren, being separated from 
you for a short time, in presence, not m heart, the more abundant- 
ly endeavored, with great desire, to see your face Therefore 
we would have come to you (even I Paul,) once and again, but the 
adversary hindered us. For what is our hope, or joy, or crown of 
glorying? Are not you also in the presence of oui Lord Jesus 
Christ at his coming? — You, indeed, are our glory and our joy. 

III. Wherefore, no longer bearing our anxiety, we were well 
pleased to be left at Athens alone. And sent Timothy, our brother, 
and a minister of God, and our fellow-laborer in the gospel of 
Christ, to establish you, and to exhort you concerning your faith: 
that no one should be moved by these afflictions; for yourselves 
know that we are appointed to them. For even when we were 
with you, we foretold you that we were to be ; fronted, as also 
happened, as you know. For this reason also, no longer bearing 
my anxiety) I sent to know your faith, lest by some means the 
tempter may have tempted you, and our labor have become in 
vain. But now vvh< n Timohy came to us from you, and gave us 
the good news of your faith and love, and that you have good re- 
membraoce of us at all times, ardently desiring to see us, even as 
we also to see you By <h is, brethren, we were comforted con- 
cerning you in all our hfrLction and necessity, even by yourfaith. 
For now we live, when you stand firm in the Lord But what 
thanksgiving can we return- to God concerning you, for ail the joy 
w^th which we rejoice through you in the presence of our God? 
Night 'and da$ wt most exceedingly request to see your face, ar.d 
to supply the deficiencies of your faith. Now may God himself, 

27* 



i. THE83ALONIANS. ph. \ 

even our Father, and our Lord Jesus Christ, make sfraight our 
i von. And may (he Lord fill yon, and make you overflow 
with love to one another, ami to all, even as we also to you; that 
he may establish your hearts unblameable in holiness before God, 
even our Father, at the coming of the Lord Jesus Christ, with all 
hifl holy m< 

then, brethren, is, we beseech and exhoit 
ynu by the Lord Jest you have received from up, how 

you 01 k, and please God, that you would abound more 

tin rein. For you know what commandments we gave you by the 
Lord Jesus: for tins is the will of God, even your sanctification, 
n from whoredom — That every one of you 
should know to possess his own body in sanctification and honor; — 
nor in the passion of lust even as the Gentiles who know not God. 
beyond hounds, or defraud his brother 
in this matter, because the Lord is an avenger for ail such; i 

HTierly told, and fully testified to you.— Besides; God has 
not called us for impurity, but to holiness. Wherefore, then, he 
who despises us, despises not man, but God, who certainly hac 
given his Spirit, the Holy Spirit, to us: Rut, concerning- brother- 
Jy love, you have no need that I write to you, for you yourselves 
are taught of God to love one another. And indeed you do it 
towards all the brethren who are through all Macedonia: but we 
exhort you, bre'hren, to abound more therein, and earnestly to 
study to be quiet; and to mind your own affairs, and to work with 
jour own hands, as; we commanded you. That you may walk 
decent!) towards them who are without, and may have need of 
nothing. Now I would not have you to be ignorant, brevhren, 
concerning them who sleep, that you may not be grieved, even 
as the others, who have no hope. — For, if we believe that Jesus 
died, and rose again; so also, them who sleep in Jesus, will God 
biin^c with him. — Besides this, we affirm to j ou, by the command 
of 'he Lord, that we the living, who remain at the coming of the 
Lord, shall not anticipate them who are asleep; for the Lord 
himself will descend from heaven, with a shout, with the voxe of 
a prime messenger, and with the trumpet of God. — And the dead in 
Christ shall rise first; afterwards, we the living who remain, shall 
at the s'tT.e time with them be caught up in clouds, to join the 
Lord in the air: and so we shall be for ever with the Lord. Where- 
fore, comfort one another with these words. 

V. However, concerning the times and the seasons, brethren, 
you have no need that 1 write tn you. For yourselves know per- 
fectly, that the day of the Lord so comes as a thief in the night. — 
For when they shall say, Peace and safety, then sudden destruc- 
tion comes upon them, as the pains of child-bearing on her who 
ia with child: and they shall not escape. But you, brethren, arc 
not in darkness, so as that day should like a thief come on you 
All you are sons of light, and sons of day: we are not sons of night, 
neither of darkness. Therefore, let us not s!np, even as the 
otheri; but let us watch, and be sober. 1\jv they who sleep, sleep 
in the night, and tliey who get drunk, are drunken in the night. 



ell. V I. THESSALONIANS. 31$ 

But we being sons of day, let us he sober, putting- on the breast- 
plate of faith and love, and lor a helmet, the hope of salvation. 
For God has not appointed us to wrath, but to the acquisition of 
salvation, through our Lord Jesus Christ, who died tor us, that 
whether we wake or sleep, we niay live tog-ether wiih him. 
"Wherefore, comfort one another, and edify each the other, even 
as ^Iso you do. 

12. Now we beseech you, brethren, to know them who labor 
among; you, and who preside over you in the Lord, and instruct 
you; and to esteem ihem very highly with love for their work's 
sake. Be at peace among yourselves. On the other hand, we 
exhort you, brethren, admonish the disorderly, comfort the faint- 
hearted; support the weak, be of a long-suffering disposition 
towards all.— Take care that no one return evil for evil to any one, 
but always pursue what is good, both towards one another, and 
towards all. Always rejoice. — Pray without ceasing. In every 
thing give thanks, for this is the will of G' d, by Christ Jesus, 
concerning you. Quench not the Spirit. — Despise not prophesy- 
ing. — Prove all things.— Hold fast that which is good. — Abstain 
from all appearance of evil. 

And may the God of peace himself sanctify you wholly; and 
may your whole person, the spirit, and the soul, and the body, be 
preserved unbiameable, until the coming of our Lord Jesus Christ. 
Faithful is he who has called you; who also will do it Brethren, 
pray for us. — Salute all the brethren with a holy kiss. 1 adjure 
you by the Lord, that this epistle be read to all the holy brethren. 
The favor of our Lord Jesus Christ be with you. Amen. 



PAUL THE APOSTLEj 

TO 

AV II 

i. PAUL, and Syh ■:■••. . nd Timothy, tothe c ligregation of the 

:,>i .11 the I .< I'd 

peace from God our Father, and from 

IVe are bound to thank God'alu you, brethrei 

] ' is fit, _\ out tkith 

unds; so thai we ouf- 
■ 
patience and faith in all youi ch you 

i. This is a proof of 1 of God* in thai 

you were counted worthy of the kingdom of God, for 

tanding, it is jusl with (■ , in return, 

affliction to them you. — And to ybu the afflicted rest with 

us, when th sua shall be revealed from heaven with his 

might} £ punishment with flaming fire, on them 

now not G:>d, and on them who obey not the gospel of our. 
.K-sus Christ. These shall suffer punishment, even ever] 
destruction, from the presence of the Lord, 

wet In th it dai , wh< n he shall come to be glorified th 
Ms, and to be admired by all tht be lit vers; [and by you] (be- 
9 believed By y ou.) On which account 
we always pray concerning you, that ou ■ God maj count you worthy 
of the calling, and fulfil all the go> d will* of his goodness in you, and 
the work of faith with power: that tl our Lord . 

Christ may be glorified through yoi , and you through him, according 
to the favor of our God, and of the Lord Jesus Chi 

II. Now, we beseech you brethren, concerning the coming of our 
Lord Jesus Christ, and our gathering together around him; that you 
be not soon shaken from your purpose, nor troubled, neith 

v word, nor by letter from us, intimating that the day of 
Christ is at hand. L« t no man deceive you by any method; for thai 
ddy shall not come, unless there come the Apostacy first, and 
b revealed that man of sin, that son of perdition; who opposes and 
himself above every one who is called a . object of 

». So that he, in the temple of God. sits openly 

showing himself that he is a god. Do you not 
I was still with you, I told you these things' And } on know what 

rains hir in order to his being revealed in his own se 
For the secret of iniquity already inwardly works, only till he wl:o 



Cfl. Ill II. THF.SSALONTANS. &21 

now restrains be taken out of the way. And then shall be revealed 
that lawless one; him the Loid will consume by the breath of his 
mouth. With the brightness of his coming', he will indeed put a stop 
to the operations of him, whose comin is according to the ener y of 
satan, -with all the power, and signs, and wonders of false- 
hood, and with all the deceit of this unrighteousness among thera 
"Who perish. Because they did not embrace the love of th< tr> ith that 
they might be saved; for this cause God will send to them, the strong 
working of error, to their believing a lie; that all may be 
•ondemned who have not believed the truth; but have tkken 
pleasure in iniquity. But we are bound to give thanks to God 
always concerning you, brethren, beloved of the Lord, because 
God has chosen you from the beginning to salvation, through 
a sanctification of spirit* and belief of truth; to which he called 
you, by our gospel, to the obtaining of the glory of our Lord 
Jesus Christ. Well then, brethren, stand, and hold fast the tradi- 
tions which you have been taught, whether by our word, or by oue 
letter. And may our Lord Jesus Christ himself, and God even ovae 
Father, who has loved us and given us everlasting consolation and 
good hope through favor, comfort your hearts, and establish you in 
every good word and work. 

III. Finally, brethren, pray for us, that the word of the Lord may 
run, and be glorified, even as among you. And that we may be de- 
livered from brutish and wicked men: for all men hare not faith. 
However, the Lord is faithful, who will establish and keep you from 
the evil one. For we are persuaded in the Lord concerning you, 
that the things which we commanded you, you both do, and will do. 
Now may the Lord direct your hearts to the love of God, and to the 
patience of Christ. 

6. Now, we command you, brethren, by the name of our Lord 
Jesus Christ, that you withdraw yourselves from every brother who 
walks disorderly, and not according to the tradition which he received 
from us. For yourselves know how you ought to imitate us; because 
we did not walk disorderly among you; neither did we eat bread as a 
gift from any one, but with labor and toil, we wrought night and day, 
in order not to overload any of you. Not because we have not right, 
but that we might give ourselves to you for a pattern, to imitate us. 
And therefore, when we were with you, this we commanded you, 
that if any one will not woik, neither let him eat. For we hear that 
there are some who still walk among you disorderly, not working at 
all, but prying into other people's affairs. Now them who are such 
we command and beseech by our Lord Jesus Christ, that with quiet- 
ness they work, and eat their own bread. And yoi , brethren, be 
not weary in well-doing. Now, if any one do not obey our com- 
mand in this letter, point out that man, and keep no company with 
him, that he may be ashamed. Yet do not count him as an enemy, 
but admonish him as a brother. And may the Lord of peace him- 
self give you peace always, in every shape. The Lord be with you 
all. The salutation of Pail, with my own hand, which is the token 
in every epistle: thus I write. The favor of our Lord Jt6US Chrisfi 
fee with you all. Amen. 

*Jnmndix } No. LXXXVI. 



FOOT EPI3TLB 

OK 

paul the Apostle, 

TO 

wrij r;.\ rgOJI maciiiovu, a. d. 56. 

I. PAUL, an apostle of Jesus Christ, by the commandment < 
-•urSavioi r, and ofthi Lord Jesus Christ our hope: To Timed 
ie son in the faith: Favor, mercy, and p- ace from (. 
Father, and Cluist Jesus our Lord. 

3. As I entreated you to continue in Ephcsus, when going into 
Macedonia, so do, that you may charge johk not 4 << t< a< i 

>giv< heed to fables, and endless genealogies, which o< 
disputes rather than great edification, which is through faith. Nov. 
Ibe end of the charge is love, from a pure heart and a good con- 
fidence, and unfeigned faith: from which things some hai 
t.-d, have turned aside to foolish talking. Desiring to be teachers of 
the law, though they neither understood v. hat they say, nor concern- 
ing what things they strongly affirm. We know indeed that the 
good, if one use it lawfully Knowing this, that the law is not 
made for a righteous man, but for the law less and disorderly , the un- 
godly and sinners, the unholy and prophane, murderers of fat 
and murderers of mothers, manslayers, fomicatois, sodomites, man- 
fitealers, liars, false swearers, and if any other t ihg be opposite to 
wholesome eb.etrine; according to the -lorious gospel of the blessed 
God with which 1 am entrusted. Now 1 thank Christ Jesus our 
Lord, who has strengthened me, because he reckoned me faithf.l 
when be appointed me to the ministry, who was former!) a defamer, 
and a persecutor, and an injurious person. But 1 received mercy, 
because I acted ignorantly in unbelief. And the favor of our Lord 
lias superaboi nded with the faith and love which is required by 
Christ Jesus. This saying is true and worthy of all reception, that 
Christ Jesus Came into the world to save sinners, of whom I am 
chief. However, for this cause I received mercy, that in me the 
chief of .sinners, Jes> s Christ might show forth all long s ffering, for 
a pattern to them who should hereafter believe on him in order to 
everlasting life. Now to the King eternal, immortal, invisible, to the 
God lone, be honor and glory, for ever and ever. Amen. 
This charge I commit to you, son Timothy, according to the pr 
cits which went before concerning you, that yci y on 

h them the good warfare; boldin fast faith and a go d con- 
science; which some haying" put away, with respect to the faith 



c/j. TIT. I. TTMOTttY. 323 

made shipwreck. Of whom are Hymeneus and Alexanfler, whom I 
have delivered to the adversary, that they might be taught by chas- 
tisement, not to defame. 

U. Now I exhort, first of all, that deprecations, supplications, inter- 
Cessions, and thanksgivings, be made for all men ; fi.i kings, and all 
Who arc in authority, that we may lead a q :iet and peaceable life, in 
all godliness and honesty. Tor this is good and acceptable in the 
sight of God our Saviour, who commanded all men to be saved, and 
to come to an acknowledgment of the truth. For there is one God, 
and one mediator between God and men, the man Christ Jesus. Who 
gave himself a, ransom for all; of which the testimony is in its proper 
season. For which I was appointed a herald* and an ;<postle, (I 
speak the truth in Christ^l lie not) a teacher of the Gentdes in faith 
and truth. 1 command, therefore , that the men pray every where, 
lifting up pious hands without wrath, and disputings. In like man~ 
ner also, that the women adorn themselves in decent apparel, with, 
mode-sty and sobriety, not with plaited hair or gold, or pearls, or 
■aament. But (which becomes women, professing godliness) 
with good works. Let a woman learn in silence with all submission. 
For I do not allow a woman to teach, nor to usurp authority over a 
man, but to be silent. For Adam was first formed, then Eve. Be- 
sides, Adam was not deceived. But the woman being deceived, was 
in transgression- However she shall be saved through childbearingj 
if they l.ve in faith and love and holiness, with sobriety. 

III. This sayin is true, if one earnestly seek the office of an ever- 
seer, he desires an excellent work. Therefore an overseer must 
be unblamed, tire husband of one wife, vigilant, prudent, of comely 
behavior, hospitable, fit to teach. Not given- to wine, no striker^ 
not one who earns money by bote methods, but equitable, not a brawler, 
nor covetous. One who rules well his own house, having his 
children in subjection to him with all gravity. For if one know not 
how to govern his own house, how shall he take care of the congre- 
gation of God? Not a new convert, lest being puffed up with pride, 
he fall into the condemnation of the devil. Moreover; he must even 
have a good testimony from those without, that he may not f dl into 
reproach, and the snare of the devil." The servants-}- [of the church,] i» 
like manner must be grave, not double tongued, not giving themselves 
to much wine, not persons who earn money by base methods; holding 
fast the secret of the faith with a pure conscience. But let these also 
be proved first, then let them exercise the office of the servants [of 
the church] being unaccused. Thewomeni in like manner must be 
grave, not slanderers, but vigilant, faithful in all tilings. Let the 
servants [of the church] be the husbands of one wife, ruling well 
their children and their houses. For they who have performed the 
office of a [servant of the civ rch] well, procure to themselves an ex- 
! decree, and great boldness in the faith which is in Christ Jesus. 
These things I write to yon, although I hope to come to yo> : soon. Or 
if I tarry long, that you may know how you ought to behave yourself in 
the house of God, which is the congregation of the living God, if the 

rProchumer. \Deacom. *•%?. No. LXY, \App. No. LXXXVIL 



324 I. timothy. ah. v 

pillar and support of the truth. And confessedly great is the 
t of godliness, God has been n th< fiesh, and was 

justified through the Spirit, was seen of heavenly messengers, was 
proclaimed to the Gentiles^ was believed on in the world, was taken 
ap into prion . 

IV. Bit the Sph , that in future times, some will 
apostatize from the faith, giving heed to deceiving spirits, and to 
doctrines concerning demons. Throu h the hypocris) of liars, who 

ired in their own conscienc ; who forbid to marry, and com- 
mand to abstain from meats, which God has created to be received 
wlththanlc giving b\ thi faithful, who thorough!} knov th truth; 
that ev r\ cicat re of God is good, b< ing r ceived witb»thanka iving, 
and nothing is to be cast away. For it is sanctified by the con 
of God :i Laying these things before the brethren, 

you will be a good servant of Jesus Christ, nourished by the words 
of til;.- faith, and of the good doctrine, to the knowledge of which you 
have attained. But profane and old wives' fables reject? and exer- 
cise yourself to godliness. For bodilj exercise is profitable for 
little: hit godliness is profitable for all things, having the promise of 
the present 1 fe, and of that toco ,ie. This sayingis tru •, and wor- 
thy of all reception. Besides, fortius we both labor and suffer re- 
proach, that we trust in the Iving G d, who is the Saviour of all men, 
esp-'ciallv of believers. These things give in charge- andteaCh. Let 
no one despise your youth: but be you a pattern to the belien 
Spe c'i, in behavior, n love, 'n sprit, in faith, in chastity. Till I 
Borne, apply yourself to reading, to exhortation, io teaching. Ne- 
glect not the spiril al i n t which is in you, which was given you ac- 
oordingto proph cy, together with the imposition ef the hands of the 
eldership Make these things your care. Be wholly employed in 
fhem, that your proficiency may be evident to all. Take heed to 
yours If and to your doctrine; continue in diem: for, in doing this, you 
will both sav ■ yo irs If and them who hear you. 

V. Do not severely rebuke an old man, hut bceech him as a 
fattier, and the young men as brothers; the old women as mothers, 
and the youngas sisters with all chastity. 

Honor widows who are really, widows. But if any widow have 
ohilrtren, or crand children, let th< se learn first piously to take ere 
of th ir own family, and then to requite their parents. For ths is 
goo(? and acceptable in the sight of G^jd. Now she who is reall- a 
.•■ i ' )\v and 1 isolate, trusts n God^ and continues in deprecati< 
pr< rrs, night and day. B t she who lives in pie: sure is dead while 
she lives. Now diese things give m charge, that they may b< bl me- 
less For if Any on • provide not for his ewn, and especially thoa of 
his own family, he has denied the faith, and is i an infidel. 

Let not a widow be taken Tnto the number und r sixty years old, 
having been the wife of one husband, borne wit] 
work.-,; Mi' she has brought np ch'ldren, t at the lias lodged stran- 
gers, tha* she has .vasht t rh • sain*:, feet, that she d the 
1, that she lias diligently f.llowed ever; k. But die 
youn Aid ws rej< el ; for w i. n they be com impatM nt of the restaint of 
£he Christ, they will wish to marry, incurring blame, for having violate* 



Ok. VI I. TIMOTHY. 32tf 

their former engagement. And at the same time also they learn to be 
idle, wandering 1 about from house to house; and not only idle, but 
tattlers also and meddlers, speaking- things which they ought not. I 
command therefore, young widows to marry, to bear children, to 
govern the house, to give no occasion to the adversary for reproach. 
For already some are turned aside after the adversary. If any believ- 
ing man or believing woman have widows, let them relieve them, and 
let not the congregation be burdened, that it may relieve those who 
are really widows. Let the seniors who preside well be counted 
worthy of double honor, especially these who labor in word and 
teaching. For the scripture says, "The ox treading out the corn you 
shall not muzzle,-" and, "The laborer is worthy of his hire." 

19. Against a senior receive not an accusation unless by two or 
three witnesses. Those who sin, rebuke before all, that others also 
ma}" be afraid. 

I charge • ou in the presence of God, and of the Lord Jesus Christ, 
and of the elect messengers, that 3-011 observe these things without 
prejudice, doing nothing by partiality. Impose hands hastily on no 
one, neither partake of other men's sins. Keep yourself pure. No- 
longer drink water, but use a little wine for your stomach's sake and 
your frequent infirmities. Of some men the sins are very manifest, 
goin . before to condemnation; but in some especially they follow 
after. In like manner also, the gcod works of some are very mani- 
fest, and those which are otherwise cannot lon>.>- be hidden. 

VI. Let whatever servants are under the yoke, esteem their own 
masters worthy of all honor, that the name of God and the doctrine 
of the gospel be not evil sp ken of. And they who have believing 
masters, let them not despise them, because they are brethren; bit 
let them serve them more, because they are believers and beloved 
who receive the benefit. These things teach and exhort. If any 
one teach differently, and consent not to the wholesome command- 
ments which are our Lord Jesus Christ's, and to the doctrine accord- 
ing to godliness; he is puffed up with pride, knowing nothing, but 
is distempered with questions, and debates of words, from which 
come envy, strife, evil speakings, unjust suspicions, perverse dispu- 
tings of men wholly corrupted in mind, and destitute of the truth; 
who reckon gain to be religion. From such withdraw y ourself, B tt 
godliness with a competency is reat gain. For we bro ght nothing 
into the world, and plain it is, that neither can we carry any thing- 
out. Wherefore, having food and raiment, let us be therewith content- 
ed. But they who will be rich, fall into temptation, and a snare, and 
into many foolish and hurtful lusts, which pi nge men into destruction 
and perdition. For the love of money is the root of all evil, wh ch 
some eagerly desiring, have wholly erred from the faith, and pierced 
themselves all around with many sorrows. Therefore do you, O man 
of God, flee these things, and pursue righteousness, piety, faith, 
love, patience, meekness. Combat the good combat of faith: lay 
hold on eternal Uf , to w i 1 also you we ca led, and confess the 
good confession in the presence of many witnesses. I charge you in 
the presence of God, who makes all alive, and of Christ Jesus, who 
Witnessed under Pontius Pilate the good confession, that you keep 

38' 



J. TIMOTHY. th. VI 

unblameable till the appearing of 
our Lord Jesus Chrut. Wliich in his own season, the blessed and 
only potentate, will show, even the King of kings, and the L 
v. ho alone has immortality, and dwells in light ii 
no man has seen, nor > whom be honor and 

Amen. Char e the rich in the present world, nottd 
hi- elated in mind, nor to trust in uncertain riches, bul in God who 
aid who supples to ns richly, all things for enjoyment: to 
work good* to be rich tnloweh works, read) to distribute, commit- 
>, providing for themselves a good foundation lor hereafter, 
that they may lay hold on eternal life O Timothy, guard thi ; 
committed in trust to you, avoiding profane vain babblings, and op- 
us of knov ' 1> BO panted: which souk- prof \ 
Favoi 



«ii5 
SECOND EPISTLE 

PAUL THE APOSTLE, 

TO 

wairraa fhom rome, a. b. 6~. 

L PAUL, an apostle of Jesus Christ, by the will of fcod, »n 
account of the promise of life which is by Christ Jesus, to Timothy, 
my beloved son: Favor, mercy, and peace, from God the Father, 
and from" Christ Jesus our Lord. 

3. 1 give thanks to God (whom from my forefathers I serve with a 
pure conscience) that I have unceasing remembrance of you in my 
prayers mght and day; remembering your tears, 1 greatly desire to 
see you, that I may be filled with joy: calling to remembrance also 
the unfeigned faith which is in you, which dwelt first in your grand- 
mother Lois, and in your mother Eunice, and I am persuaded that it 
dwells in you also. For which cause I put you in mind to stir up 
the spiritual gift of God which is in you through the imposition of 
my hands. For God has not given us a spirit of cowardice, but of 
power, and of love, and of self-government. Wherefore, be not 
ashamed of the testimony of our Lord, nor of me his prisoner: but 
jointly suffer evil for the gospel, according to the power of Gochj 
who has saved us, and called us with a holy calling, not on account 
of our works, but on account of his own purpose, and favor which, 
was given us, through Christ Jesus before the times of the ages:* and; 
is now made manifest by the appearing of our Saviour Jesus Christ, 
who has indeed made death ineffectual, and has made life and immor- 
tality clear thro-, gh the glael tidings; for which I am appointed a herald, 
and an apostle, and a teacher of the Gentiles. For \i Inch cause f 
suffer even such thinirs. Nevertheless lam not ashamed; for I know 
m whom I have believed, and I am persuaded that he is able to pre- 
serve what is committed in trust to him until that day. The form of 
wholesome words which you have heard from me, hold fast, with, 
the faith anel love which are in Christ Jesus. The good deposit 
guard by the Holy Spirit, who dwells in us. You know this, that 
all they who are in Asia have turned me off; of whom are Phygellus 
and Hermogenes. May the Lord grant mercy to the family of Onesi- 
phorus; for he often refreshed me, and was not ashamed of my chaia. 
But being in Rome, he sought me out very diligently, and found me ( . 
May the Lord grant to him to find mercy from the Lord ia that day! 



-Jppendix, JS r e. LXYR 



II. TIMOTHY. ch. Ill 

And how many tilings he ministered to mc in Ephesus, \om well 

ki.ou . 

i | fore, my ion, be strong in the favor winch is througfa 
Christ Jesus. And what things \<<< have heard from me by man] 

iful men, who shall be ft also 

h others. Bndnre evil a i of Jesus Christ. 

No man who wars h th 'occupations of this life, 

that he may plea , him to he a soldier. And 

also it . uii'i-.sIk contend 

according to the I landman to labor before 

h< partakes of the , i I and may the Lord 

give you u, Remember Jesus Christ, of 

according to my glad tidings; 
for which 1 Buffer evil i . as a malefactor. But the word 

of Go nid. For this cansc I patiently bear all things oft 

account of the elected, thai the)- also may obtain the salvation which 
is by Christ Jesus v. ith eternal glory. This saying is true, that if we die 
with him, we shall alaolive With him: if we SUKeT patiently, we shall 
also reign with him: if we deny him, he also will deny us. Though 
we be unfaithful, he abides faithful. lie cannot deny himself. Pu* 
ihem in remembrance of \y testifying to them in 

the presence of the Lord, not to fight about weeds fur nothing useful, 
but to the subverting of the hearers. Strive to present yourself to 
God, an approved unashamed workman who rightly divides the word 
of truth. But profane i -resist, for they will in< 

to more ungodliness. And their word will eat as a gangrene : of 
are Hymeneus and Pbiletus, — who concerning the truth have erred, 
affirming that the resurrection has already happened, and overturn 
h of some. Nevertheless* the foundation of Cod stands firm, 
basing this inscription,* "The Lord will make known them who are 
his." "ne who names the name of Christ, depart 

from iniquity. 15ut in a great house there are not on' 
gold and of silver, but also of wood and of I arthen ware, and some 
lo dishonor. If then a man v.iil cleanse himself well from these 
. he will be a vessel appointed to honor, sanctified, and very 
profitable for the master's use, prepared for every good work. Plee 
therefore youthful lusts: but , faith, love, and 

peace with them who call on the Lord from a pure heart. Moreover, 
foolish and untaught questions reject, knowing that they beget fight- 
ings. And the servant of the Lord must not fight, but be gentle 
tewarcls all men, fit to teach, patiently bearing evil: in meekness 
instructing those yt] 'position; if, by any means, 

God will give them reformation to the acknowledgment of truth. 
And being caught alive by him out of the snare of the devil, they 
may awake to do the will of God. 

III. Tliis also know, that in latter days perilous times will < < 
For meq will be self-lovers, money >ters, proud, defai 

disobedient to parents, ungrateful, unholy, without natural affection, 
bargain breakers, slanderers, incontinent, fi 



* Appendix, No. JLXXVIW, 






e/l. IV II. TIMOTHY. 329 

to good men, headstrong", puffed up, lovers of pleasures more than 
lovers of God? having a form of godliness, but denying the power 
of it. Now from these turn away. Of these indeed are they who 
go into houses and lead captive silly women laden with sins, led away 
by divers lusts; always learning, but never able to come 1o the know- 
ledge of truth. Now m the manner that Jannes and Jamb res resisted 
Moses, so these also resist the truth; men wholly corrupted in mind, 
undiscerning concerning the faith. However, they shall not proceed 
farther. For their foolishness shall be very plain to all, as theirs also 
was. But you have fully known ni\ teaching, manner of life, pur- 
pose, faith, meekness, love, patience, persecutions, sufferings, such 
as befel me in Antioch, in Iconium, in Lystra: such persecutions I 
endured, but out of them all the Lord delivered me. And all indeed 
who wish to live godly in Christ Jesus, shall be persecuted. Now 
wicked men and impostors will wax worse and worse, deceiving, and 
being deceived. But continue in the things which you have learned, 
and with which you have been entrusted, knowing from .whom you 
have learned them: and that from a child you have known the sacred 
scriptures, which are able to make you wise to salvation, by the faith 
which is in Christ Jesus. All scripture, given by divine inspiration, 
is indeed profitable for teaching, for confutation, for correction, for 
instruction in righteousness. That the man of God may be perfect,, 
and thoroughly fitted for every good work. 

IV. I charge you, in the presence of God, and of the Lord Jesus 
Christ, who will judge the living and the dead, at his appearing and 
kingdom: proclaim the word, be instant in season, out of season, 
confute, rebuke, exhort, with all long suffering, when teaching. 
For there will be a time when they will not endure wholesome teach- 
ing, but having itching ears, they will, according to their own lusts, 
heap up to themselves teachers. And from the truth indeed they 
will turn away their ears, and be turned aside to fables. But watch 
at all times; bear evil treatment; do. the work of an evangelist; fully 
perform your ministry. For I am already poured out, and the time 
of my departure has come. I have combatted the good combat, I 
have finished the race, I have preserved the faith. Henceforth there 
is laid aside for me a crown of righteousness, which the Lord, the 
righteous Judge, will deliver to me at that day, and not to me only, 
but to all them also who love his appealing. Make haste to come to 
me soon; for Demas, having loved the present world, has forsaken 
me, and is gone to Thessaloniea, Crescens into Galatia, and Titus 
into Dalmatian Only Luke is with me. Take Mark and brin;- him 
with you, for he is very useful to me in the ministry. But Tychicus 
1 have sent to Ephesus. The cloak which I left at Troas with 
Carpus, bring when you come, and the books, especially the parch- 
ments. Alexander the coppersmith has done me many evil things. 
The Lord will reward him according to his works. Of whom be- 
ware; for he has greatly opposed our woids. At my first answer, 
no one appeared with me, but all forsook me. May it not be laid to 
their charge 1 However, the Lord stood by me, and strengthened 
me, that through me the proclamation might be fully declared, and 
jtt the Gentiles might hear.; and I was delivered out of the mouth of 
9.R% 



330 it.i imdtiiv. eh w 

the lion. And ti. • Lord will deli 

\ ill pres< i\ • me to his 1 n foi 

(. ver and ever. Ana ». Sal mily < f 

Onenphoroii9. Rra tu • 3 I 1 ft : I 

Miletus, sick. Hake haste t< c 

vou, and Pudens, : i;<l Lii • I the bn thren 

The Lord ' 'sua I 



EPISTLE 

OF 

PAUL THE APOSTLE, 

'£0 

WRITTEN FROM MACEDONIA, A. D. 56. 

I. PAUL, a servant of God and an apostle of Jesus Christ, in 
order to the. faith of God's chosen people,* and the acknowledgment 
of the truth which is in order to godliness. In hope of eternal life, 
which God, who cannot lie, promised before the times of the ages:f 
but has manifested in its proper season his promise by the proclama- 
tion with which I am entrusted, according to the commandment of 
God our Saviour: To Titus, my genuine son by the common faith — 
favor, mercy, and peace from God the Father, and the Lord Jesus 
Christ our Saviour. 

5. Tor this purpose 1 left you in Crete, that you might set in order 
the tilings wanting, and appoint in every city seniors, as I commanded 
you. If any one be blameless, the husband of one wife, having 
believing children not accused of riotous living, nor unruly. For an 
overseer should be blameless as the steward of God; not self-willed, 
not prone to anger, not given to wine, not a striker, not one who 
makes gain by base, methods; but hospitable; a lover of good men, 
prudent, just, pious, temperate; holding fast the true doctrine as 
he has been taught, that he may be able by the teaching which is 
wholesome, both to exhort and to confute the gainsayers. For there 
are many unruly and foolish talkers and deceivers, especially those 
of the circumcision, whose mouths must be stopped; who subvert 
whole families, teaehi©r things which they ought not for the sake 
of sordid gain. One o! themselves, a prophet of their own, has 
s.ud, ti T%e.Cfeiaiis art always Lars, evil wild beasts, lazy bellies.:" 
This testimony is true, for which cause rebuke them sharply, that 
they m;iy be healthy in f nth, — not giving heed to Jewish fables and 
precepts of men who pervert the truth. All meats are pure to the 
pure; but to the polluted and unbelieving, nothing is pure; for both 
their understanding and conscience a: e polluted. They profess to 
know God, but by works they deny him, being abominable and dis- 
obedient, and concerning every good work, without discernment. 

II. But do inculcate the things which become wdiolesome doctrine. 
That aged men be vigilant, grave, prudent, healthy by faith, love,, 
patience. That aged women in like manner be in deportment i8s 

'dppcridix, No. LXXXIX. j Appendix, No. LXVL 



332 nil-. c // . in 

-, not slanderers, not enslaved to much 
rood ; I'hai thej 

lovers of their liu ban i F th.'.r children. To b< 

chaste, careful of their famili 

that tin word of God ma) not be evil spoken* of. Tin young 
in like manner exhort to m passions. In all 

yourself a pattern of (rood works; in teaching show incorrupt 
gravity, sincerity^ wholesome speech, which cannot be < 
that he \\ ho is on the opposit 
bad to aaj concerning you. 

own masters, and in ;.ll tilings to be careful to please, not answering 
again, not secretly >ut showing all good fidelity, that they 

may adorn the doctrine of God our Saviour in all tilings. Pot the 
favor of God which brings salvation has shone forth to all m< v., 

ing us, that denying ungodliness and worldly l;ist<. we" should live 
soberly, righteously, and godly, m this present world. Exp< 
the blessed hope, namely, the appearing of the glcr. of tin 
God, and our Saviour Jesus Christ, who gave himself fur us that he- 
might redeem us f om all iniquity, and purify to himself a p< 
people, zealous of good wen'ks. These things inculcate, 
anelcemfute with ah authority; let noon 
III. Put them in mind to be subject t 
to obey magistrates, to be ready to every good work. To spe ak evil 
of no one, to be no fighters, but ecphtablc, showing all meeki 
all men. for even we o jselves were formerly foolish, disob. 
erring, slavishly serving divers inordinate I pleasures, living 

in malice and envy, hated and hating one another. Hut when the 
goodness and philanthropy of God our Saviour shone forth, he saved 
us, not on account of works of righteousness which we had don , 
but according to his own mercy through the bath 01 , n> and 

the renewing of the Holy Spirit; which he poured out on us richly 
through Jesus Christ our Saviour. That hi i.ng y stifled by his favor, 
Ave might be made heirs accoreling to the hope of eternal life. This 
doctrine is true: yet concerning tl i command you strongly 

to affirm that they who have believed in God should take care to 
promote good works. These are the things honorable and profitable 
to men. But foolish questions, and geneal >gies, and strifi -. 
fightings about the law, resist; for they are unprofitable and false*. 
A factious man, after a first and second admonition, reject; knowing 
that such a person is perverted, and sins, being self-condemned. 
"When I shall send Artemas to you, or Tychicus, make haste to come 
to me at Nicopolis, for I have determined to winter there. Diligently 
help forward on their journey, Zenas the lawyer, and Apolkts, that 
nothing may be wanting to them And let ours also learn to practise 
honest trades, for necessary uses, that they may not be unf: 
All who are . ith me salute you. Salute them who love us i 
Favor be with all of yon. Amen* 



THE 

EPISTLE 

OF 

PAUL THE APOSTLfc, 

i» 21 in, SSi! ©IT, 

WRITTEN FROM HOME, A. D. 62. 

1. PAUL, confined with a chain for Christ Jesus, and Timotfi^ 
our brother, to Philemon the beloved and our fellow-laborer, and 
to Apphia the beloved, and to Archippus our fellow -soldier, and 
to the congregation in your house: Favor be to you, and peace 
from God our Father, and from the Lord Jesus Christ. 

4. I give thanks to my God always, when 1 make mention of 
you in my prayers, having heard of your love and faith which >oa 
have toward the Lord Jesus, and to all the saints. I pray that 
the communication of your faith may be effectual, to the acknow- 
ledgment of every good thing which is in you, toward Christ 
Jesus. For we have much joy and consolation in your love, be- 
cause the bowels of the saints are refreshed by you, brother. 
Wherefore, though I might be much bo}/i in Christ to enjoin you 
what is fit; yet, for love's sake, I rather beseech, being such a 
one as Paul the aged, and now also one confined with a chain for, 
Jesus Christ. I beseech you for my son, Whom 1 begot in my 
bonds, even Onesimus; who formerly was to you unprcfr able, but 
now will be very profitable to you, even as to me. Him I have 
sent back. Do therefore receive him, that is to say my own 
bowels: whom I wished to detain with myself, that in your stead 
he might have ministered to me in these bonds for the gospel. 
But without your mind I would do nothing, that your good deed 
might not be as by constraint, but as voluntary. Perhaps also fop 
this reason lie was separated for a little while, that you might hive 
him for ever. No longer as a slave only, but above a slave, a 
beloved brother: especially to me: and how much more to you, 
both in the flesh find in the Lord! It" then you hold me as a par* 
taker, receive him as myself. And if he have injured you any 
thing, or owe you, place it to my account. I Paul have written 
with my own hand, I will repay; that I may not say to you, you owe 
to me even your own self besides. Yes, brother, let me have 
profit from you in the Lord. Refresh my bowels in the Lo-d. 
Having confidence in your obedience, I have written to yon, know- 
ing that you will even do more than I ask. But at the same time 
prepare me also a lodging; for I hope that through -.our pra\ers, 
f shall be. bestowed on you. These salute you, Epaphras my 
fellow-prisoner for Christ Jesus; Mark, Aristarchus, T)t mas, Luke, 
my fellow-laborers. The favor of our Lord Jesus Christ be with 
your spirit. Amen, 



i. B i • 

EPISTLE 

PAUL THE APOSTLE, 

TO 

OSNB WBWB&tQ* 

wniTTi:x rnoji home, or italy, a, r. 6j. 

I. GOD, who in sundry parcels and in divers manners 
clentl) spike to the father* by the prophets, — has in these last 
d:i\s spoken to us by 8 Son, whom he constituted heir of all things; 
(through whom also he made the worlds,) who. (oeinq- an efful- 
gence of his glory, and an exact image of Lis substance, and 
upholding all things by the word cf his power,) when he had made 
purification of our sins by himself, sat down at the ri^h; h.nd ot 
the Majesty in high places. lie is bv so much bet'er than the 
heavenly messengers, by how much he has inherited a more ex- 
cellent name than they. Y -<r to which of the heavenly messengers 
did lie at any time s»), "Mg Son thou art.- to-day I have begotten 
thee?" and ajrain, " I ail/ be to him a Father, and he shall be to me a 
Son? ' Rut when he bring* again the fir-t horn into the World, he 
sa) s, "Yes, let all the heavenly messengers of God worship him." 
Whereas concerning mess-ngets, he say* **JVho makes unnds his 
messengers and faming fire his ministers." But to 'he Son. ,,r J'hy 
"throne, O God, endures for ever. The scef>trt of thy kingdom is a 
"sceptre of rectitude. Thou hast loved righfewmess. taut hated 
"-.vickednrss, therejbie God, thy God has anointed thee -with the oil 
'•"'of gladness above thy associates." And. ''Thou lord in the be- 
"ginning founded** the earth and the-vrorks of thy hands are the 
"heavens. They shall perish, but thou dost remain and they as a, 
"gam ent shaft grow old,- and as an upper garment thou unit fo'd 
"them up, and they shall he changed. Bit thou art the same, and 
"thy years shall never fail." Moreover, to which of the messengers 
said he at any timr, *'&t thou at my r.glit hand till I make 
"enemies the footstool of thy feet.** c: J pirit», 

"sent fcrth to minister for them who shul! inherit salvation?*' (On 
thin account, we ought to attend the more earnest rj to the thing* 
which wvre heard, lest at anytime we should )e» then. slip. For 
if the word spoken by messengers was fir r>. and every 'r.insgres- 
sion and disobedience received a jit-t retribution, how shall we 
escape, if we neglect so great salvation? which beginning to be 

•Appendix, No, XC 



ch. in #eb»E\vs. 335 

Spoken by the Lord, was confirmed to us by tbem who heard turn; 
God bearing joint witness, both by signs unu wonders, and divers 
miracles, and distributions of the Holy Spirit, according to his 
o> n pleasure.) F" r to the heavenly messengers he has not sub- 
jected the world to come concerning which we speak. 

[I. 6.— Now ont in a certain place, plainly testified saying", 
"What is mail, that thou shovldst remember him? or the son of man, 
"that thou shouldst loi.k on him? Thou hast made him for a Utile 
'■'while less than messengers, thou hasi crowned him -with glory and 
"honor, and hast set him over the works of tnj hands. Thou hast 
"subjected all things under his feet." Wherefore, by subjecting 
all things to him, he has left nothing unstrbjectech But now, ue 
do not see all things subjected to him. Bui we see Jesus, (who 
for a little wh:le was made less than heavenly messengers, tha , oy 
1he favor of God, he might taste dea h, on account of ever) one,) 
for the suffering of death, crowned with glory and honor. 

For it became him, tor whom are all things, and by whom are 
all things, when bringing many sons into glory, to make the Cap- 
tain of our Salvation perfect through sufferings: Wherefore, borla 
lie who sanctifies, and they who are sanctified, are all of Oi e 
Tather. For which cause he is not ashamed to call them brethren. 
Saying, "Ixvill declare thy name to my brethren: in the midst of the 
li congregation I xvill sing praise to thee" And again, '</ viill put 
my trust in him." And again, V Behold land the children •whom G'>d 
has given me." Since then the children participate of flesh aid 
blood, even he in like manner partook of these, that through 
death he might render ineffectual him w>o had the power of death, 
that is the devil; and deliver them, who throu. h fear of d a^'i, 
were all their lifetime subject to bondage. Moreover, by no 
means does betake oold of [apostate] messengers, hut of the seed 
of A oraham he takes hold. Hence it was necessary he should be 
made like h s brethren in all things, ; hat he might be a merciful 
and faithful High Priest, in matiers pertaining to God in order to 
expiate the sins of Hit people. Besides, by what he suffered 
himself when tried, he isab!e to succor them who are tried 

I?I. \N here tore, holy brethren, partakers of the heavenly Call* 
ing, consider the Apostle and Hgh P iest of our religion, Jesus 
Christ, who, as well as Moses, was bv him who raised him to that 
dignity, entrusted with all his house. Bu' wio has attained honor 
as far superior to that of Moses as tne glor) of the builder is. 
greater than that of he house. For even house has been built 
bv some person; but lie w!>o built ah things is God. A' d Mitsos 
was indeed trusted as a servan r . fiur publishing to all God's family 
whatever he had in charge: but ("Jurist is 'rusted as a Son over his 
own family; whose family we are, provided we maintain ovv p'o- 
fess : on and boasted hope , unshaken *o the end* Wherefoit •n 
Sa\ s the H >ly Spinf, -T'> day whenyou shall hear his "voice, harden 
t( nol your hearts as in the bitter provocation in the Way of temptation 
ic :in the wilderness, where your fathers tempted me, and proved me$ 

*^i)pendix, No. XCL 



rir.KKi.ws. vh. iv 

1 'notwithstanding they M» m /">'*!/ yars. TV/it re fore f 

l% wtu di*plea*edwi h 'hut feneration, and said They alwayt err in 
u hearty and they have not hnram my win,':. ,V, I mart in my -wrath, 
''they shall not enter into my rest." Brethren, '.ike heed lest there 
be 111 any of y >u an c\il heart < il b) departing from he 

living God. Hut exhort (iik- a wth r every day, whili it is called 
•to-dai;'' lest anj of yon should te hardened through the de- 
eei (fulness of sm. F r ire are ail partakers t>f C'Tis '.•> house, if 
indeed we hold f;. nn Confidence firm to the cud; 

kii'. \ by 'he tayitn , *To-duy t when you shall hear hisvotce. harden 
no your hearts, as in the bitter provocation " For many wh n ihc y 
hea it, bitterly provoked^od. However, not ..lltlnv w:.o uent 
oir 'i Egypt with Most s. But with wtti m >\as h displeased forty 
years' Was r not with 'hem who sinned, whose carcases fell in 
the wilderness? And to who^ did he swear that they should not 
enter into his rest, but totueffl wh - did not believe. So we see- 
that they could not eiver in because of unbelief. Wherefore, let 
us be afraid lest a premise of entrance mo his rest being- left, any 
of you should actually fall short of a For we also have received 
good tidings [of a rest,] even as th y. But the word which they 
heard did no: pr ifil them, not b^.g mixed with faith in ihem who 
heard it. Win refore, we who believe enter into the rest of G d, 
seeing lie said, l€ £k I mare in my wrath, they shall not enter into my 
rest.-" namely, thai rest from the Works done at the formation of 
the world* For he hasspoken somewhere concerning thesevi n^h 
day, thus: %t And God Completely rented on the seventh day from uii 
liis to irks" Moreover, m this Psalm again, '-They shut! not emer 
into my rest." S^cng then it remained tor some to enter in o it, 
and seeing they who first received 'he good tidings did not enter in 
on account of unbel'u f: moreover, seeing he limits a certain d \\ 
saying ny David, "To-bat," aj er so long -a time; as it is sa d, 
"To-day when you shall hear his voice, harden not your hearts." 
Tor, if Joshua had caus* d tuem to res 1 , he would u r, after I hat, 
have spoken of ano'her day. Therefore a sabbatisn.* remains to 
•the people of God. For lie who is entered in'o lis res', h.s 
himself also rested from lis own works, like as G ;d also r d 
-from his. Wherefore, letus carefully strive to enter into tsmkest, 
lest any one should fad after 'he same example of unbelief. F -r 
the word of God is living and effectual, and more cutting than a-iy 
two edged sword, piercing even to the parting both of animal life 
and spirit, and of the joints also and marrow, and is a discern* r of 
the desires and purposes of the heart. And there is no crea'ure 
tinappar>nt in his sight, for all things are naked a-«d pen to the 
e)esof him, to whom we must give a>< account. Now having a 
great High Priest who has passed through t e heavens, Jesus 'he 
Son of God, let us hold fast our confession. For we iia« e not a 
H'g'i P' .est who cannot sympathize wiih our w aknesses: but one 
who was tried in all points according to the likeness of his n-«urre 
to ours, without sin. Let us therefore approach with boldness to 

* The enjoyment of a rest* 



ah. vi Hebrews. 0:3; 

the throne of favor, that we may receive mercy, and obtain favor 
for the purpose of seasonable help. 

V. Now every high priest taken from among- men, is appointed 
to perform for men the things pertaining to God, that he may offer 
both gifts and sacrifices for sins: being- able to have a right measure 
of compassion on die ignorant and erring, because he himself also 
is surrounded with infirmity. And for that reason he must, as for 
the people, so also for himself, offer sacrifices for sins. Now, as 
no one takes this honor to himself, but lie who is called of God, as 
Aaron was; so also the Christ did not glorify himself to be a High 
Priest:* but he who said to him, "My Son thou art: to-day I have 
begotten ihee" As also in another Psalm he says, "Thou art a Friest 
for ever according to the order of Melchizedec" He, (who in the 
days of his flesh, having, with a strong cry and tears, offered up 
prayers and supplications to him who was able to save him from. 
death, and being hearkened to, did, from a reverential awe, not- 
withstanding his being a Son, learn obedience from what he suffer- 
ed; and being consecrated, became the author of everlasting salva- 
tion to all who obev him,) was proclaimed by God a High Friest 
afier the order of Melchizedec, concerning whom we have much 
to say, but not easy to be explained as you are slow of apprehen- 
sion. For though by this time you ought to be teachers, you have 
need of some one to teach you over again the first elements of the 
oracles of God, and have need of milk and not strong food: for 
every one who uses milk is unskilled in the doctrine of justification, 
for he is a babe, and this strong food is for full grown men, who, by 
long practice and exercise, have their senses improved for the 
discernment of both good and evil. 

VI. Wherefore, dropping the discourse of the government of 
Christ, let us proceed to perfection,-]- not laying a second time a 
foundation of reformation from dead works, and of faith towards 
God, of the doctrine of immersions, and of laying on of hands, 
and of resurrection of the dead, and of eternal judgment. And 
this we will do if God permit. For it is impossible to renew again 
by reformation, those who have been once enlightened, and have 
tasted of the bounty of God, and have been made partakers of 
the Holv Spirit, and have tasted the good word of God, and the 
powers of the age which was to come, and yet have fallen away, 
crucifying again in themselves, and making a public example of, 
the Son of God. 

7. For the land which drinks in the rain, which often comes upon 
it, and brings forth herbs fit for them by whom it is cultivated, re» 
ceives a blessing from God. But that which produces thorns and 
briars is reprobated, and nigh to a curse: whose end is to be burned. 

But beloved, we are persuaded better things of you, evera 
things which *re connected with salvation, though we thus speak. 
F>r God is duteous, to forget your work of love, which 

yu have shpwed toward his name, in that you have ministered 

'Appendix, No. XCTI. -fThe consecration oj Jesus as High Priest, 
which he treats of after this digression. 









iiriiin;w> 



ch. vu 



to the saints, and do minister. Fet we earnestly desire every- 
one of you, to show the same diligence, in order to the full assu- 
rance of this hope to the end: that you may not be slothful, but 

imitators of them who through Faith and patience arc inheriting 

the promises. For when (.ml made promise to Abraham, since 
aid swear by no one greater, h ■ iware b\ himself; — saying, 

./ih/nig I will multiply 
"you " And s') having path ntly waited, he obtained the promise. 
Tor men indeed swear by the greater: and ;in oath for confirmation 
is 10 them an end of all contradiction. Therefore, God, willing 
more abund mtly to show to the heirs of promise 'he immutability 
of lis purpose*, confirmed it with an oath: that by two immutable 
things, in which ii was impossible for God to lie, we might have 
: consolation, who have fled away to lay hold on the heme 
,,.re us, which we have as an anchor of the soul, both sure 
and stedfast, because fixed into the place within the vail, where 
a forerunner has entered on our account, even Jesus, made a High 
Pr'n ;-' for ever, according to the order of Melcbizedec. 

\ i. For 'ids Melcbizedec, king of Salem, priest of the Most 
High (^n\, who met Abraham returning- from the slaughter of the 
kings, and blessed him, to whom Abraham imparted even a tenth 
of all, being first indeed by interpretation, king of righteousness, 
and next also king of Salem, which, by interpretation, is king 
of peace; was without father, without mother, without genealogy, 
having neither beginning of days, nor end of life: but being made 
like to the Son of God, be remained a priest all bis life. Now, 
consider how great this priest was, to whom even Abraham the 
patriarch gave a tenth of the spoils. Tor they, indeed, of the 
sons of Levi, who receive the priesthood, have a commandment 
to tithe the people according to the law, that is, their brethren, 
although tlie\ have come forth of the loins of Abraham. Rut he 
who did not derive his pedigree from their progenitors titled 
Abraham, and blessed the holder of the promises. Now, without 
all contradiction, the les-, is blessed of the better. Besides, here 
indeed men who die take tithes; but there one testified of, ''that he 
lived a j>riest ull his life." And as one may say, even Levi who 
receives tithes, was tithed in Abraham. For be was yet in the 
loins of his father, when Melcbizedec met him. 

11. Moreo%er, if indeed perfection were through the Levitical 
priesthood, (because on account of it the people received the 
law.) what farther need was there thtt a differeit pr.est should 
arise, according to the order of Melcbizedec, and not be called 
according to the order of Aaron? AA he re fore the priesthood being 
changed, <>f neces-sity there is a change also of the law. For he 
to whom these things are said, partook of a different tribe, of 
which no. one gave attendance at the altar. For it is very plain 
that our Lord has sprung up from Judah, to which tribe Moses 
spoke nothing concerning the priesthood. Moreover, it is still 
more exceedingly plain, that according to the similitude of MeJ- 
chizedec, a different priest arises, who is made, not according to 
the law of a carnal commandment, but according to the power of 



en. via HEiiiiEws. />.; ( j 

an endless life. For lie testifies, "Thou art a. priest for ever % ac- 
cording to the order of Melchizedec." Here then, there is a disan- 
nulling of the preccdtui commandment, because of its weakness 
rind unprofitableness, (for the law made no one* perfect,) mid 
the superinduction of a better hope, by which we draw near to 
God. 

Moreover, inasmuch as not without an oalh Jesus was made a 
Priest, (for they indeed were made priests without an oath, but 
he with an oath, by him who said to him, "The Lord has sworn , 
mid ivill not repent, Thou art a Priest for ever, according to the 
order of Mtlchizcdec" f) by so much was Jesus made the mediator 
of a better institution. Besides, many indeed are made priests, 
because they are hindered by death from continuing. But he, 
because he lives forever, has a priesthood which does not pass 
from him. Hence he is even for ever able to save them who 
come to God through him; always living to make intercession for 
them. Now such a High Priest became us, who being pious, 
harmless, undeliled, separated from sinners, and higher than the 
heavens, he has not, like the high priests, need from time to time to 
offer sacrifices, fust for his own sins, then lor those of the people. 
For this latter he did once when he offered up himself. For the law 
constitutes men high priests who have infirmity; but the word of 
the oath, which was after the law, constituted the Son who is 
perfected for evermore. 

VIII. Now, of the things spoken, the chief is — we have such 
a high priest as suited us, who sat down at the right hand of 
the throne of the Majesty in the heavens. — a minister of the holy 
places; namely, of the true tabernacle which the Lord pitched, 
and not man. For every high priest is constituted to offer both 
gifts and sacrifices. Hence it was necessary that this High Priest 
also should have something which he might offer [in heaven.} 
For indeed if he were on earth to offer sacrifice, he could not be 
a Priest, there being priests who offer gifts according to the law, 
(These perform divine service for a sample and shadow of heavenly 
things, as Moses, when about to construct the tabernacle, was 
admonished of God: "See now, says he, that you make all thi?igs 
'■'according to the pattern which was showed you in the 3fount."') 
Besides, he has now obtained a more excellent ministry, inasmuch 
as he is the mediator of a better institution,^ which is established 
upon better promises. For if that first institution had been fault- 
less, a place would not have been sought for a second. Bui finding 
fault, he says to them, i Behold the days come, says the Lord, when 
"I will complete a new institution with the house of Israe', and with 
"the house of Judah: not according to the institution which I made 
"with their fathers, at the time of my taking them by the hand to lead 
"them out of the land of Egypt, when they did not abide in my institu- 
* ( tion. and Ineglected them, says the Lord. For this is the institution 
li which I will make with the house of Israel after these days, says 
"the Lord.- Adapting my laws to their understanding, I will uvritS 

*JVo one.— Griesbach, f Covenant. ^Covenant. 



340 HEBREWS. ch. IX 

"t/rm upon their hearts; and I -will be to them a God. and they thai I he 
a people.* not teach every man hi* ft 

:■ man hu brother, taying, Knoiv the Lord; for a!'. 

"shall know me ft <>r.t the least of them to the greatest of them. Bt~ 

"cause I -mill be merciful to their unrighteousness, and theit sins and 

"their iniquities IviH remember no more.*! By saying, "a newixtti- 

uti at," lie has made the former old. Now that which decays and 

I old, is rcudv to vanish. j 

IX. Now, indeed, ihc fir*t institution had both ordinances of 
worship, and a worldly holy place. For ihe first tabernacle, 
which is called hoi}-, was Bet in order in which was both t:ie 
candlestick, and the table, and the showbfead. And behind the 
second vail, the tabernacle, which is called most holy, was set 
in order; having the golden censer, and the ark of the institution 
covered every where with gold, in which were the golden pot 
having the manna, and the rod of Aaron which budded, and the 
table-; of the institution^ and above it the cherubim of glory, 
overshadowing the mercy seat; concerning which tilings we can- 
not at present speak particularly. 

6. Now these things being thus set in order, the priests go at 
all times indeed into the first tabernacle, performing the services; 
hut into the second tabernacle, the high priest alone goes once 
every year, not without blood, which he offers for his own, and 
the people's sins of ignorance. The Holy Spirit signifying this, 
that the way of the holy places was not yet laid open, while the 
first tabernacle still stands, which was a figurative representation 
concerning the time being, during which both gifts and sacrifices 
are offered, which cannot, with respect to conscience, make him 
perfect who worships — only with meats and drinks, and divers 
immersions, and ordinances concerning the flesh, imposed until 
the time ot reformation. But Christ being come a High Piiest of 
the good tilings which arc to be the greater and more 

•perfect tabernacle, not made wi h hands, that is to say, not of this 
creation, has entered once into the hoi}- places, not indeed by the 
blood of goats and of calves, but by Kis own blood, having obtained 
for us an eternal redemption. Vor if the blood of bulls and of 
goats, and the ashes of a heifer sprinkling the polluted, sanctified 
to the cleansing of the flesh, how much m^re shall the blbod of 
Christ, who, through the Eternal Spirit, offered himself without 
fault to God, cleanse your conscience from dead works to worship 
the living God? And for this reason, of the new institution, he is 
a mediator, that his death being accompli; lied for the redemption 
of the transgressions of the first institution, the called may receive 
the promise of the eternal inheritance. For where an institution, 
there is a necessity that the death of the appointed sacrifice he 
brought in. For an institution is firm over dead sacrifices, seen g 
it never has force whilst the appointed .sacrifice lives. Hence not 
even the first institution was dedicated without blood. 



•Appendix, No. XCHT. \Jppendix, No. 

;- 7 ne covenant, or Jaw } ' 



Ch. X HEBREWS. 341 

"Moses had spoken every precept, in the law, to all the people, taking 
"the blood of calves and of goats, with water and scarlet wool, and 
"hyssop, he sprinkled both the book itself, and all the people" saying, 
"This is the blood of the institution which God has commanded me to 
"make luith you." Moreover, both the tabernacle, and all the 
vessels of the ministry, he in like manner sprinkled with blood. 
And almost all things, according to the law, were cleansed with 
blood; and without the shedding of* blood there is no remission. 
There was a necessity therefore, that the representations indeed 
of the holy places in the heavens, should be cleansed by these 
sacrifices, but the heavenly holy places ihemselves, by sacrifices 
better than these. Therefore Christ has not entered into the holy 
places made with hands, the images of the true holy places; but 
into heaven itself", now to appear before the face of God, on our 
account. Not, however, that he should offer himself, often as 
the high priest enters into the holy places every year with other 
blood; for then he must often have suffered since the foundation 
of the world: but now once, at the conclusion of the ages,* he 
has been manifested to abolish sin offerings by the sacrifice of 
himself. And, forasmuch as it is appointed to men once to die, 
and after that the judgment, even so Christ being once offered, 
in order to carry away the sins of many, will, to them who wait 
for him, appear a second time, without sin offering, in order to 
salvation. 

X Wherefore the law containing a shadow only of the good 
things to come, and not the very image of these things, never 
can, with the same sacrifices which they offer yearly for ever, 
make these who come to them perfect. Since- being offered, 
would they not have ceased? because the worshippers being once 
cleansed should have had no longer conscience of sins. Neverthe- 
less in these a remembrance of sins is made yearly. Besides, it is 
impossible tha f the blood of bulls and of goats should take away 
sins. Wherefore when coming into the world he says, "Sacrifice 
ie and offering thou dost not command; but a body thou hast prepared 
"me. Whole burnt offerings and sin offerings thou art not pleased 
"with. Then I said, Behold I come to. do, God, tny ic'rfl which is 
"written concerning me in the volume of 'the book." Above, having- 
said, certainly sacrifice, and offering, and whole burnt offerings, 
and sin offerings, (which are offered according to the law) thou 
dost not will, neither art pleased with: next, seeing he has said, 
"Behold I come io do, God, thy will," he takes away ihe first [will,] 
that he may establish the second. By which will, we are the 
sanctified, through the offering of the body of Jesus Christ once. 
And indeed every priest stands d:dly ministering and offering often 
the same sacrifices, which never can take away sins. But he having 
offered only one sacrifice for sins, through his whole life, sat down 
at the right hand of God; thenceforth wait'ng till his enemies be 
made the footstool of his feet. Wherefore, by one offering he has 
perfected for ever the sanctified. And even the Holy Spirit testi- 

**ippendix t No* LXTT- 

29* 



•'» Vi HEBREWS, eh. XI 

lie* this to 08, according indeed to what was before mentioned 

it the institution I wiU make with Hum after these day e, says 

Lord; Having adapted my laws to theininderslandings, I will 

and their sins and iniquities I tr.ll re~ 

.mmr." Now, where amission ot thtte is, no more: 

offering 1 for sin is needed. 

Well then, brethren, baring boldness into the entrance of the 
holy places, by the blood of Jesus, which entrance lie has dedi- 
cated for us, a way new and living, through the vail, (that is, his 
flesh;) also having a gr-a' High Priest over the house of God, 
let us draw High, with a true* hear', in full assurance of faith, 
being sprinkled in hearts from an evil conscience, and being 
nth clean water, let os hold fast the confession of 
the hope unmoved; for faithful is In- who has promised. And ht 
us attentively consider one another, in order to the quickening of 
love and good works; not leaving oil" the assembhn^ of ourselves 
together, as the custom of some is, but exhorting one another; 
and so much the more as «.ou see the day approaching. 

26. For if we sin wilfully, after having received the knowledge 
of the truth, there remains no more sacrifice for sins, but some 
dreadful expectation of judgment, and a fiery anger which shall 
devour the adversaries. Any one who disregarded 'he law of 
Moses, died without mercy, by two or three witnesses. Of how 
much sorer punishment, think yon, shall he be counted worth}-, 
who has trampled under foot the S>:n of God, and reckoned the 
blood of the institution wherewith he was sanctified, a common 
thing, and has insulted the Spirit of favor? For we know him 
who has said, "Vengecmcc belongs to me\ 1 will repay, says the 
Lord" and again, t *Tne Lord wiUjudgi Ms people. 9 * It is a dreadful 
tiling to fail into the hands of the living God. But call to remem- 
brance the former days, in which, being enlightened, you sustained 
a great combat of afflictions; partly indeed, whilst you were made 
a spectacle both by reproaches and afflictions; and partly whilst 
you became companions of th^m who were so treated. For you 
even suffered with me in my bonds, and the spoiling of your goods 
you took with joy, knowing within yourselves that you have a 
be'ter substance in heaven, even a permanent substance. Where- 
fore, ca3t not away your boldness, which has a great retribution. 
For you must persevere in doing the will of God, that you may 
obtain the promised reward. For yet a very little while, and He 
who is coming* will come, and will not tarry. Now the jus' by 
faith shall live; but if he draw b.-ck, my soul will not be well 
pleased with him But we are not of them who draw back to 
destruction, but of faith to the s ilvation of the soul. 

XI. Now faith is the confidence of things hoped for, and the 
evidence of tilings not seen + By this the ancients obtained repu- 
tation. By faith we understand that the worlds were produced by 
the command of God, to the end that the things which are &een 
might not seem to have been made of things which did appear. 

*"IIe that comes," a title of the Mc&.iah. Appendix, No. XClT 



til. XI HEBREWS. 343 

By faith Abel offered to God more sacrifice than Cain, on account 
of which he was testified to be righteous; God testifying this upon 
his gifts; and so by it, though dead, he still speaks By faith 
Enoch was translated, that he might not see death, and was not 
found, because God had translated him; for before his translation 
it was testified that he pleased God. But without faith it is impos- 
sible to please God. For he who worships God, must believe that 
he is, and that he is a rewarder of them who diligently seek him. 
By faith Noah, when he received a revelation concerning things 
not at all seen, being seized with religious fear, prepared an ark for 
the salvation of his family, by which he condemned the world, 
and became an heir of the righteousness which is by faith. By 
faith Abraham, when called to go out into a place which he should 
afterwards receive as an inheritance, obeyed, and went out, not 
knowing whither he was going'. By faith, he sojourned in the 
land of promise, as belonging to others, dwelling in tents with 
Isaac and Jacob, the joint heirs of the same promise: for he ex- 
pected the city having foundatioDS, of which city the builder and 
ruler is God. By faith even Sarah herself received strength for 
the conception of seed, and brought forth when past the time of 
age, because she judged him faithful who had promised. And 
therefore there sprang from one, who was dead to these matters, 
a race, as the stars of heaven in multitude, and as the sand which 
is on the sea shore, which is innumerable. AH these died in faith, 
not having received the promised inheritance. For seeing the 
things promised afar off, and embracing them, they confessed 
that they were strangers and pilgrims in the land. Now they 
who speak such things, plainly declare that they earnestly seek 
their Father's country. For truly, if they had remembered that 
from which they came out, they might have had an opportu- 
nity to have returned to it. But indeed they strongly desired a 
better country, that is, a heavenly. Therefore Godisnot ashamed 
of them to be called their God, because he has prepared for them 
a city. By faith Abraham when tried, offered up Isaac; he who 
had received the promises, offered up even his only begotten, 
concerning whom it was said, "Surely by Isaac a seed shall be to 
t : ou:" reasoning that God was able to raise him even from the 
dead, from whence he received him, even in a figure. By faith 
Isaac blessed Jacob and Esau, with respect to things to come, 
By faith, Jacob when dying, blessed each of the sons of Joseph, 
and worshipped, bowing on the top of his staff. By faith Joseph, 
when ending his life, made mention concerning the departing of* 
the children of Israel, and gave commandment concerning his 
own bones. By faith Moses, when born, was hid three months by 
his parents, because they saw the child beautiful, and were not 
afraid of the king's commandment. By faith Moses, when he was 
grown up, refused to be called the son of Pharaoh's daughter; 
choosing rather to suffer evil with the people of God, than to have 
the temporary fruition of sin, esteeming the reproach of Christ 
greater riches than the treasures of Egypt; for he looked off from 
*.hein to the retribution. By faith he left Egjpt, not being afraid 



J44 ;:j.i,ki.\\ s\ c/i. xii 

of the wrath of '.lie king. For li • courageously persevered, as 
perceiving the invisible God. !'>> faith he appointed the paasover, 
and the dashing of the blood; that he who destroyed the first 
bornt might not touch theirs. By Faith, th'-y passed through the 
lied St a, as by dry laud, which the Egyptians alt < mpting to do, 
were drowned 1>> faith the walls ol Jericho fell down, having 
been encompassed sev< n days. By faith Rahab the liarloi was not 
destroyed with the unbelievers, having received the spies in peace. 
And what s ! iall 1 say more? for the time would fad me to s;m ak of 
tiideon, and Barak, and Samson, and Jeptbab, and David also, 
and Samuel, and the prophets, — who through faith subdued king- 
doms, wrought righteousness, obtained promi.es, stopoed the 
mou'hs of lions,— quenched the strength of fi c, escaped the edges 
of the sword, waxed strong from sickness, became valiant in 
battle, overturned the camps of the aliens. Women received their 
dead children by a restoration of them to life,* and others were 
beaten, not accep'ing deliverance, that they might obtain a better 
resurrection. And others had trial of mockings, and scour^ings, 
and moreover of bonds and imprisonment. They were stoned, 
they were sawn asunder, t >cy were tempted, they died b} the 
daughter of the sword, they went about in sheep skins, and in 
goat skins, being destitute, afflicted, maltreated; of these the 
world was not worthy: they wandered in deserts, and mountains, 
and in caves and holes of the earth. Now all these, though com- 
mended on account of faith, did not receive the promise, God 
having provided something" better for us, that they without us 
should not be made perfect. 

XI I. Wherefore, even we having so great a cloud of witnesses 
placed around us, laying aside every weight, and the sinf easily 
committed, let us run With pei severance the race set before us;- 
looki ng off to Jesus, the captain and perfecter of the faith; who 
for the jo> which was set before him, endured r he cross, despising 
the shame, and sat down at the right hand of the throne of God. 
"Wherefore, attentively consider him who endured such contradic- 
tion from sinners against himself, that you may not be weary, being 
faint in your souls. Not yet unto blood have you resisted, com- 
batting against this sin. Besides, have you forgotten the exhorta- 
tion, which reasons with you as with children, "My .so??, do u$t 
"think lightly of '.the Lord's chastisement, neither faint when you art 
"rebuked of htm. For whom the Lord loves he chastises, and scourges 
st every8on whorn he receives." If \ou endure chastisement, God oe- 
liaves towards you *s his children. For what son is there whom 
his father does not chastise? But if you be without chastisement, 
of which all sons are partakers, certainly you are bas'ards, and not 
sons. Far her, we have had fathers of our flesh, who chastised 
^iis, and we gave them reverence: shall we not much rather be 
in subjection to the Father of our spirits, and live 2 For the}", 
indeed, during a very few days, chastised us according to their 

*Js did the widow of Zarephath and the Shunamite — 1 Kings 
xvii- 21. 2 Kings, iy. 34. \Ufapostacy. * Appendix, Ac*. X' 



Ck. XIII HEBREWS. 345 

pleasure; but he for our advantage, in order to oui* partaking of 
his holiness Now no chastisement, indeed, for the present s^emi 
to be matter of joy, but of sorrow. Nevertheless, afterwards it 
returns the peaceful fruit of righteousness, to them who are trained 
by it. Wherefore, bring to their right position, the arms which 
hang clown, and the weakened knees. And make smooth paths 
for your feet, that that which is lame, may not be put out of joint, 
but rather healed. Pursue peace with all men, and holiness, with- 
out which no one shall see the Lord: carefully observing, lest any 
one come short of the favor of God, lest some bitter root springing- 
up, trouble you, and by it many be polluted; lest there be any 
fornicator, or profane person, as Esau, who for one meal gave 
away his birthrights. And you know that although afterward he 
wished to inherit the blessing, he was reprobated: for he found no 
3cope for effecting a change, though he earnestly sought the bless- 
ing with tears. Now you are not come to a tangible mountain 
which burned with fire, and to blackness, and to darkness, and to 
tempest, and to the noise of a trumpet, and to the sound of words, 
the hearers of which earnestly entreated that there might not be 
ridded to them a word, for they could not bear this threat, ''Even if 
• £ <2 beast touch the mountain, it shall be stoned or shot through with, 
"an arrow." And so terrible was that which appeared, that Moses 
said, "I am exceedingly afraid and quake." But you are come to 
Mount Zion, and to the city of the living God, the heavenly Jeru- 
salem, and to myriads of messengers; to the general assembly and 
congregation of the first born who are enrolled in heaven, and to 
God the Judge of all, and to the spirits cf just men made perfect, 
and to Jesus the Mediator of the New Institution, and to the blood 
of sprinkling which speaks better things than that of Abel. Take 
care that you refuse not him speaking. For if they did not escape 
who refused him who spoke on earth, much more we shall not 
escape who turn away from him speaking from heaven. 

His voice then shook the earth, But now he has promised, 
raying, "Yd once I shake not the earth only, but also the heavens." 
Now this speech, "yet once," signifies the removing of the things 
shaken, as of things which were constituted, that the things not to 
be shaken may remain. Wherefore, we having received a king- 
dom not be shaken, let us have gratitude whereby we may worship 
God acceptably, with reverence and religious fear. For even our 
God is a consuming fire. 

XIII. Let brotherly love continue. Be not forgetful to entertain 
strangers, for thereby some have entertaine heavenly messengers, 
without knowing them. Remember them who are in bonds, as 
jointly bound, and them who suffer evil, as being yourselves also 
in the body. Let marriage be honorable among all, and the bed 
be unpolluted: for fornicators and adulterers God will judge, 
Let your behavior be without the love of money, being contented 
with the things you have. For himself has said, "Iwiil never leave 
you, neither will I utterly forsato you." So that taking courage, we 
may say, "The Lord is my helper, and I will not fear what man can 
do io me" Remember your rulers who have spoken to you the 



346 HEBBRWS. c/i. xill 

word of God: observing carefully the issue of their conduct, imitate 
their faith J -.mis Christ, yesterday, and to-day, is the same, and 
for ever. Be not tossed about with various and foreign doctrines, 
fur it is pood that ;],.- heart '>e established with gratitude not by 
Bl ..is, through when they h ivc not been profited, who walk in 
them. We have an altar, of which they have no right to eat, who 
worship in the tabernacle. For of those animals, whose blood is 
brought as a sin offering into the holy places by the high priest, 
the bodies are burnt wi bout the camp. Therefore Jesus also, that 
he might sanctify the people with his own blood, suffered without 
the gate. Well then, let us go forth with him out of the camp, 
bearing his reproach. For wc have not here an abiding city, but 
we earnestly seek one to come. And through him let us offer up 
the sacrifice of praise continually to God, namely, the fruit of our 
lips, confessing to his name. But to do good, and to communicate, 
forget not; for with such sacrifices God is well pleased. Obey your 
rulers, and submit yourselves, for they watch for \ our souls, as those 
who must give account. Obey them that they may do this with 
joy, and not with mourning: for that would be unprofitable for you. 
Pray for us; for we are confident that we have a good conscience, 
willing in all things to behave well. And I the more earnestly be- 
seech you to do this, that I may be restored to you the sooner 
Now may the God of peace, who brought back from the dead out 
Lord Jesus, the great Shepherd of the sheep, through the blood of 
the everlasting institution, make you fit for every good work, to do 
his will, producing in you what is acceptable in his sight, thrtugh 
Jesus Christ; to whom be the glory for ever and ever. Amen. 
Now I beseech you, brethren, suffer this word of exhortation, for 
indeed I have sent it to you in brief. Know that our brothel 
Timothy is sent away, with whom, if he come soon, I will seevou. 
Salute all your rulers, and all the saints. They of Italy salute 
Favor be with vou all. Amen. 



T1IE 

EPISTLE 

OF TIIE 

Ajpibsvauii K&sim 

WBITTEX FROM JUDEA, A. D. 63. 

I. JAMES, a servant of God and of the Lord Jesus Christ, to th.e 
twelve tribes who are in the dispersion; health. 

My brethren, count it all joy when you fall into divers trials; 
knowing that the proof of your faith works out patience. Let 
patience therefore have a perfect work, that you may be perfect and 
complete, deficient in nothing. If any of you be deficient in wisdom, 
let him ask it of God, who gives to all men liberally, and upbraids 
not, and it shall be given to him. But let him ask in faith, being 
not at all irresolute: for he who is irresolute is like a wave of the sea, 
driven of the wind, and tossed. Now let not that man think he shall 
receive any thing from the Lord. — A man unsteady in his opinions is 
in all his actions inconstant.* 

9. Moreover, let the brother who is low, glory in his exaltation; 
and the rich m his humiliation. For, as a flower of an herb, he shall 
pass away. — For the sun rises with a burning heat, .and withers the 
herb, and the flower thereof falls down, and the beauty of the ap- 
pearance thereof perishes: so also the rich man shall wither in his 
ways. 

Blessed is the man who sustains trial; for, becoming an approved 
person, he shall receive the crown of life, which the Lord has pro- 
mised to them who love him. Let no one who is tempted say, 
Certainly I am tempted by God: for God is incapable of being tempt- 
ed by evil things, and he tempts no one. But every one is tempted 
of his own lust, being drawn away and enticed by it. Then lust, 
having conceived, brings forth sin; and sin, being perfected, brings 
forth death. 

Be not deceived, my beloved brethren: every good eift, and 
every perfect gift, is from above, descending from the Father of 
lights, with whom there is no variableness, nor shadow of turning. 
Of his own will, he has impregnated us by the word of truth, in 
order that we should be a kind of first fruits of his creatures. 
Wherefore, my beloved brethren, let every man be swift to hear, 
slow to speak, slow to wrath. For the wrath of man does not work 
out the righteousness of God.f Wherefore, putting away all filthi- 
ness, and overflowing of maliciousness, embrace with meekness the 
implanted word, which is able to save your souls. And be doers 

*Jppendix, No. XCVI. 

yThe righteousness which God requires of us. — Dr. Campbell, 



348 OAMKS. uft. 11 

of the word, and not hearers only, deceiving yourselves by false 
reasoning. Far d anj on*, be a 1>< arer of the word, and not a doer, 
he is 1 ke a man who vk ws his natural face in n looking-glass; for he 
looks at himself, and goes away, and immediately forgets what kind 
of person he was. n ,t he who looks narrowly into tin- perfect law 
which is of liberty, and continues: Ik- not becoming a forgetful 
hearer, but a doer of its work, shall, in so doing, be happy. If 
an) one among you think to be religious who bridles not his tongue, 
but deceives his own heart, of this person the religion is false. Pure 
religion, and undefiled with (.<>d, even the Father) is this; to take 
<ii e </f orphans and widows in their affliction) and to keep one's self 
unspotted by the world. 

II. My brethren, do not hold the faith of the glory of our Lord 
testis ( hrJst with partial regard for p< reons? — For il th< re ent» r in*o 
,(..ir synagogue a man having gold rings on liis lingers, and with 
splendid clothing, and there enter likewise a poor man with sordid 
raiment; and you look on him who has the clothing which is splendid, 
and say to htm, Sit yon lure honorably; and say to the poor man, 
Stand you there, or, Sit lure at my footstool: indeed do you not 
make a difference within yourselves, and arc become jud.es who 
reason ill? Hearken, beloved brethren, has not God chosen the poor 
of the world to be rich in faith, and heirs of the kingdom which he 
has promis.d to them who love him? But you have despised the 
poor. Do not the rich exceedingly oppress you' and themselves 
drag you to the judgment Beats? Do not they defame that excellent 
name which is named on you' — If now indeed you fulfil a law, which 
according to scripture is a royal one, namely, "You shall lave your 
neighbor as yourself," you do well. But if you hare resp< ct of per- 
sons, you work sin, being convicted by the law as transgressors. 
For whosoever shall keep the whole law, bet shall fail with respect 
to one precept, has become guilty of alL For he who commanded, 
<i Do not commit adultery," has commanded also, "Do not kill." 
Now if you commit not adultery, but kill, you have become a trans- 
gressor of the law. So speak, and so do, as those who shall be 
judged by a law of liberty; for judgment without mercy, will be to 
him who showed no mercy. But mercy will exult over judgment to 
him who showed mercy. 

14. "What is the advantage, my brethren, if any one say-be hafe 
faith, but have not works' Can this faith save him? For if a brother 
or a sister be naked, or destitute of daily food, and any one of you 
say to him, 'Depart in peace: be warmed, and be filled; 1 yet give 
them none of the things needful for the body, what is the advantage? 
So also faith if it have not works, is dead, being by itself. Also one 
may say, 'You have faith, and I have works; show me your faith 
•without your works, and I will show you my faith by my works.' 
You believe that there is one God; you do well: even the demons 
believe this and trrmble.* Besides, would you know, O false map, 
that faith wi bout works is dead' Was not Abraham our father 
justified by works, when he had lifted up Isaac his son upon the altar* 

*>1ppendiz i No, LXXI. 



ft. IV JAMES*. 349 

You see that his faith co-operated with his works, and by works his 
faith was perfected. And so that scripture was confirmed which 
gays, "Abraham believed God, and it was counted to Mm for righteous- 
"ness: and he was called the friend of God." You see therefore that 
by works a man is justified, and not by faith only. And in like 
manner also, was not Rahab the harlot justified by works, having 
secretly received the messengers, and having sent them away by 
another road? For as the body without the spirit is dead, so als.) 
faith without works is dead. 

III. Do not become many teachers, my brethren, knowing that we 
shall receive a severer sentence. For in many things we all offend. 
If any one offend not in word, he is a perfect man, able to rule even 
the whole body. Behold, into the mouths of horses we put bits to 
make them obedient to us, and we turn about their whole bod}'. 
Behold also the ships, which, though they be so great, andaie driven 
by fierce winds, are turned about by a very small helm, wbithersoevcv 
the force of the pilot wills: so also the tongue is a little member, yet 
it works mightily. Behold how much wood a little fire kindles! 
Xow the tongue is a fire, a- world of iniquity; the tongue is so placed 
among our members, that it defiles the whole body, and sets the 
wheel of nature in a blaze, and is set on blaze from hell. Now every 
species of wild beasts, and of birds, and of serpents, and of sea 
monsters, is subdued, and has been subdued by man. But the tongue 
ofmennoone can .subdue; it is an unruly evil thing, full of deadly 
poison. With it we bless God, even the Father, and with it we curse 
men, who were made after the likeness of God. Out of the same 
mouth goes forth a blessing and a curse. My brethren, these things 
ought not so to be. Does a fountain send forth from the same open, 
ing, sweet water and bitter? Can a fig tree, my brethren, produce 
olives? or a vine figs ? So no fountain can yield salt and sweet water. 
Is any one w r ise and intelligent among you? let him show, by ^ocd 
behavior, his works with meekness cf wisdom. But if you have 
bitter anger and strife in your heart, do not boast and lie against the 
truth. This is not the wisdom which comes from above, but is 
earthly, animal, and demoniacal. For where anger and strife, there 
tumult and every evil work. But the wisdom from above, is first 
indeed pure, then peaceable, gentle, easy to be persuaded, full of 
compassion and good fruits, without partiality, and without h\ pocrisy. 
Besides, the fruit of righteousness with peace, is sown by them who 
practise peace. 

IV. Whence wars and fightings among you? Ccme they not 
hence, even from your lusts which war in your members? You strong- 
ly desire, and have not; you kiD, and are zealous, and cannot obtain. 
You fight an-1 war, but have net, because you ask not. You ask!, 
and do not receive, because you ask wickedly, that you may spend 
upon your lusts. Adulterers and adulteresses, do you not know that 
the friendship of the world is emrntj against God. Whosoever there- 
fore will be a friend of the world, is the enemy cf God. Do you 
think that the scripture speaks falsely ? And docs the Spirit who dwells 
in us strongly incline to rage? — No. But he gives greater favor. For 
he savs, "God redds the proud, but gives fovor to &ehii-nib&7 3 There* 

30 



JAM • ch. V 

ton- be G •■ R list the devil, and he will flee from you; 

Draw i I d, and he will draw nigh to you. Cleans* 

hands you sinners, and purify your hearts you men of two n 
Be exc "edingl) afflicted, and mourn, and weep; and let 3 our lau| 
be turned into mourning', andy< urjo) Be humbled in 

the paesence of th< Lord, and ne willliftyou up. Speak not against 
one another, brethren, lie who speaks against Ms brother, and 
condemns Ins brother, Bpeaka agauist the law, and condemns the 
faw. But if ybti condemn the law, you are not a doer of the law, 
but a judge. There is one lawgiver, who and to 

destroy. Who are you, that condemns another' Come now, you 
y, 'To-day, or to-tnorrow, we will go to such a city, and will 
abide there one year, and make merchandize, and get gain; 1 who do 
not know what shall be to-morrow. For what is your uf< - A smoke 
indeed it is, which appears for a little while, and then disap] 
Instead of which yououghtto say, If the Lord will, and we shall 
five, certainly we will do this or that JJut now you boast of"ypur 
proud all boasting of this sort is bad. Wherefore to him 

m ho knows to do good, and does it not, it is to him sin. 

V. Come now. ycurich men, weep, howl, on account of your 
b which are coming upon you. Four riches are putrified, aud 
your garments are*motheatcn. Your gold and silver arc eaten with 
/ust, and the rust of them will he- a v. itness against you, and \. 
your bodies as fire. You have treasured up misery in the last days. 
ilark! the hire 01 lite laborers who have reaped your fields, which is 
fraudulent) kepi back by you, cries; and the cries of the reapers 
have entered into thecals of the Lord of hosts. You have lived 
luxuriously on the earth, and have been wanton; you have fatted 
V() ,,r i; For a day of slaughter. You have condemned, you 

have killed the Just One, who did nut resist you. Wherefore be 
patients brethren, to the coming of the Lord. Behold the hu 
• tan who expects the valuable fruit of the earth, is patient concern- 
in- 1 - it till it receive the early and the latter rain. Be you also patient": 
strengthen . vour hearts'; for the eon line; of the Lord draws nigh, Be 
not inwardly incensed against one another, brethren, lest you be 
condemned: behold the Judge stands before the door. Take, my 
brethren, th e prophets who have spoken in the name of the Lord, 
for an exampfc of suffering evH, and of patience. Behold we call 
them blessed wft o lUV patient. You have heard of the patience of 
Job and you have sccn tl,,c eIM * °^ lne Lor ^» tn . at iMe Loi(l is *ery 
compassionate R nd merciful. But above all things, my brethren, 
swear not neither by the heaven, nor by the earth, nor by any other 
oath'. But let your ' • s lj -' Y<v ' an< * > OUl ' ^°> No ' tuat you may 
not fall under condonation. Decs any enc among you suffer evil? 
Let him pray. ' s any one cheerful? Let him sing psalms. Is any 
one sick among you? Let him send for the seniors of the congre- 
gation and let "them pray over him, having anointed him with oil in 
the name of the Lord. And the prayer of faith will save the sick 
1, and so the Lord will raise him up. And although lie lias 
. Y il sins, they shall be forgiven him. Confess your faults one 
and pray fur one another, that you may be healed. The 






:li. v 



.SAM lis, 



351 



jJBwrought prayer of the righteous man avails much. Eiias was a 
man frail and mortal like us, and he prayed fervently that it might 
not rain, and it did not rain upctfj the land for three years and six 
months. And again he prayed, and the heaven gave rain, and the: 
land brought forth its fruit. Hrethrcnj if any one among you be 
seduced from the truth, and any one turn him hack, let lum know 
that he who turns a sinner back from the error of his way, will save '* 
aoiri from death, and will eovd? a multitude of sin's: 




. 1 

FIRST EPISTLE 

DV THE 
WIUTTi.v fBOH HOME, A. D. G4-. 

1. PETER, an apostle of Jesus Christ, to the sojourners of tu£ 
dispersion, of Pontus, Galatia, dppadocia, Asia, and Bithynia, elect- 
ed — according to the predetermiiuition* of God the Father, through 
a sanctiheation of Spirit, in order to obedience, and sprinkling of the 
blood of Jesus Christ: May favor and peace be multiplied to you. 

3. Blessed be the God and Father of our Lord Jesus Christ, who 
according to his great mercy has begotten us again to a living hope, 
through the resurrection of Jesus Christ from the dead — to an inheri- 
tance incorruptible and undefiled, and unfading, preserved in the 
heavens for us, who by the power of God are guarded through faith 
t > the salvation prepared to be revealed in the last time. On account of 
t'lis be exceeding glad, though for a little while, still (since it is need- 
ful) you arc made sorry by divers trials; that the trying- cf your faith, 
(much more precious than of gold which perishes, though proved by 
fire,) may be found to praise, and honor, and glory, at the revelation 
of Jesus Christ; whom, not having seen, you love; on whom, not 
now looking, but believing, you greatly rejoice in him, with joy un- 
speakable and full of glory — receiving the reward of your faith, even 
the salvation of your souls. Concerning which salvation the prophets 
inquired accurately, and searched diligently, who have prophesied 
concerning the favor to be bestowed on you; searching diligently of 
what people, and what kind of time, the Spirit of Christ who was in 
'hem did signify, when he testified before, the sufferings for Christ, 
and the glories following these. — To them it was revealed, that not 
concerning themselves, but us, they ministered these things; which 
things have now been reported to you by them who have declared 
Ihe glad tidings to you with the Holy Spirit sent down from heaven; 
into which things heavenly messengers earnestly desire to look atten- 
'ively. Wherefore, having the loins of your mind girded, and watch- 
ing, perfectly hope for the gift to be brought to you at the revelation 
of Jesus Christ. As obedient children, do not fashion yourselves 
according to the former lusts, in your ignorance. But as he who has 
called you is holy, be you also holy in all your behavior. For it is writ- 
ten, "Be you holy, because Ian: holy" And seeing you call on the 
father, who, without respect of persons, judges according to every 
man's work, pass the time of your sojourning here in fear; knowing 
ihat not with corruptible things, as surer and gold, you were redeem 

Klpwndir. No XVCH, 



til. II I. PETER. 353 

ed from your foolish behaviour, delivered to you by your fathers j 
but with the precious blood of Christ, as of a lamb without blemish, 
and without spot; predetermined, indeed, before the foundation of 
the world, but manifested in these last times for you, who through 
him believe in God, who raised him up from the dead, and gave him 
glory, that your faith and hope might be in God. Wherefore,, 
having purified your souls by obeying the truth through the Spirit, ta 
unfeigned brotherly love, you will love one another from a pure heart 
continually; having been regenerated, not of corruptible seed, but 
incorruptible, through the word of the living God which remains 
for ever. "For all flesh is as grass, and all the glory of man as the 
flower of grass. The grass withers, and the flower of it falls down; 
but the word of the Lord remains for ever." Now this is that word 
which has been proclaimed as glad tidings to you. 

II. Wherefore, laying aside all malice, and all guile and hypocri- 
sies, and envyings, and all evil speakings, as new-born babes, earnest- 
ly desire the unadulterated milk of the word, that you may grow 
thereby. Because, indeed, you have tasted that the Lord is good. 
To whom coming, as to a living stone, rejected indeed of men, but 
chosen by God, and precious; you also, as living stones, are built up 
a spiritual temple, a holy priesthood, to offer spiritual sacrifices, most 
acceptable to God, through Jesus Christ. For even it is contained 
in the scripture, „ c< Behold I place in Zion a chief corner stone, selected, 
"and precious: ivhosoever trusts in it shall not be ashamed." There 
is honor, therefore, to you who trust; but to the distrustful, the 
stone which the builders rejected, is made the head of the corner; 
also a stone of stumbling and a rock of offence. The disobedient 
stumble against the word, to which indeed they were placed. But 
you are an elected race, a kingly priesthood, a holy nation, a 
purchased people, that you should declare the perfections of him who 
has called you from darkness into his marvellous hght: who formerly 
Were not a people, but now are a people of God; who had not ob- 
tained mercy, but now have obtained mercy. Beloved, I beseech 
you, as sojourners and travellers, abstain from fleshly lusts, which 
war against the soul. Have your behaviour among the Gentiles 
comely, that whereas they speak against you as evil doers, when, 
they behold some of your good works, they may glorify God in the 
day of visitation. Be subject, therefore, to every human establish- 
ment of ma istrates for the Lord's sake; whether to the king, as 
supreme; or to governors, as those sent by him for the punishment 
indeed of evil doers, but praise of them who do good. For so is the 
will of God, that by doin^ good you put to silence the ignorance of 
foolish men. Live as freemen; yet do not use your freedom as a 
eaverias of wickedness. But live as bondmen of God. Honor all 
your superiors: love the brotherhood: fear God: honor the king. 
Household servants, be subject to your lords, with all reverence, not 
«nly to the good and c entle, but also to the froward. For this is an 
acceptable thing, if any one from conscience of God's command 
sustain sorrows, suffering unjustly. But what praise is due, if, when 
you commit faults and are buffeted, you bear it patiently ? Yet ifj 
\' lien you do well, and suffer, vou bear it patientlv, this is an accep. 

30*" 



I J. PETEU. dl. II! 

table thing v '"> Clod. Besides, to this you were called; fir even 
Christ suffered f >r u>, leaving us a pattern thai you should follow in 
his footsteps; who did do no, neither was guile found in his mouth: 
who, when he was reviled, d,(\ not revile in return; when he suffered, 
he did not threaten, but committed his cause to him who judges 
righteously, lie himself carried off our si.i-. m his own body on the 
tree, that we, being freed from sins, should live to righteoui 
by whose own stripes you are healed. Pot you w< re as sheep going 
astray, hut arc now returned to the Shepherd and Oversees of yout 

>o'lls. 

III. In like maun' r, wives, be in subjection to your own husbands, 
that even if anj of them obey not the word, they, without a word, 
may be won l>\ the behavior of the wives, when they behold your 
chaste behaviour joined with reverence. Of these let the adorning 

be, not what is outward [only,] of plaiting of hair, and of putting 

round golden chains, or of putting on clothes. But let the hidden 

man of the heart be adorned with the incorruptible ornament of a 
meek and quiet spirit, which is in the sight of God of great value. 
For thus, anciently, the holy women also, who trusted in God, adorn- 
ed themselves, being in subjection to their own husbands; even as 
Sarah obeyed Abraham, calling him lord, whose daughters you have 
become by doing well, and not being frightened with any terror. In 
like manner, husbands, dwell with your wives according to know- 
fedge, giving honor to the wife as the weaker vessel, and as joint 
heirs of the favor of life, in order that your prayers be not hindered. 
Finally, be all of one mind, sympathizing, lovers of the brethren, 
fender-hearted, courteous. — Not returning evil for evil, or railing fir 
failing; but, on the contrary, bless: knowing that to this you were 
Balled, thai you might inherit the blessing. "For he who is desirous 
to enjoy life, and to see good days, let him restrain his tongue from 
evil, and his lips from speaking deceit. Let him turn away from 
evil, and do good: let him Beejc peace and pursue it. For the eyes 
of the Lord arc upon the righteous, and his ears arc open to their 
supplication. But the face of the Ford is against the workers of 
iniquity." Besides, who is he that will do evil to you if you be imita- 
tors of the Good One? Nevertheless, although you even suffer for 
righteousness' sake, bkssed are you. Therefore, do not fear their 
fear, neither be troubled. — lint sanctify the Lord God in your hearts, 
und be always prepared for giving an answer with meekness and 
reverence to every one who asks of you a reason for the hope which 
is in you. Hold fa6t a good conscience, that whereas they speak 
against you as evil doers, they may be put to shame w ho arraign your 
good behavior in Christ. For it is better, as well-doers, to suffer, if 
II of God appoints it, than as evil doers. For even Christ has 
suffered for sins, the just for the unjust, that he might bring us 
to God; being put to death indeed in the flesh, but made alive by the 
Spirit. By which also he made proclamation to the spirits in prison, 
who formerly were disobedk nt, when the patience of God once wait- 
ed in the days of Noah, while an ark was preparing, in which few, 
that is, eight souls, were effectually saved by water. — To which 
Water, the antitype hamersion, (not the putting away of the filth .6? 



Cfl. V I- PETER; 355 

the flesh, but the answer of a good conscience toward God) no^f 
saves us also through the resurrection of Jesus Christ, who, having 
gone into heaven, is at the right hand of God; heavenly messengers,*- 
and authorities, and powers, being subjected to him. 

IV. Christ, then, having suffered for us in the flesh, do you also* 
arm yourselves with the same mind: for he who has suffered in the 
flesh,' has rested from sin; so that he no longer lives his remaining, 
time in the flesh to the lusts of men, but to the will of God. For 
the time which has passed of life, is a sufficient time for us to have 
wrought out the will of the Gentiles, having walked in lascivious*- 
nesses, lusts, excesses in wine, revellings, carouses, and abominable 
idolatries. On which account they wonder that you do not run with 
them into the same sink of debauchery, reviling you. They shall 
give account to him, who is prepared to judge the living and the 
dead. Besides, for this purpose the gospel has been proclaimed 
even to the dead, that although they might be condemned indeed by 
men in the flesh, yet they might live eternally by God in the Spirit. 

7. Now the end of all things has approached. Be therefore sober, 
and watch unto prayers. And above all things have fervent love to 
one another, for love will cover a multitude of sins. Be hospitable 
to one another, without murmurings. Let every one according as he 
has received a spiritual gift, minister it to one another, as good stew- 
ards of the manifold favor of God. If any one speak, let him speak 
as the oracles of God require. If any one minister, let him do it as 
from the strength which God supplies, that in all things God may be 
glorified through Jesus Christ, to whom be the glory and the power 
for ever and ever. Amen. Beloved, wonder not at the fiery trial 
among you, which is to you for a trial, as if some strange thing 
happened to you. But, seeing you partake of the sufferings of 
Christ, rejoice, that also at the revelation of his glory you may 
rejoice, leaping for joy. If you be reproached for the name of 
Christ, you are happy, because the Spirit of glory and of God rests 
upon you. By them indeed he is evil spoken of, but by you he is 
praised. Wherefore, let none of you suffer as a murderer, or-a thief, 
or a malefactor, or as a meddling person. However, if any one 
suffer as a christian, let him not be ashamed, but let him even glorify 
God on that account. Indeed, the time is come that punishment 
must begin at the house of God, and if it begin first at us, what will 
the end be of them who obey not the gospel of God? And, if the 
righteous with difficulty escape, where will the ungodly and the 
sinner show themselves? "Wherefore, let even those who suffer by 
the will of God, commit their own lives to him in well doing, as to a 
faithful Creator. 

V. The seniors who are among you I exhort, who am also & 
senior, even a witness of the sufferings of Christ, and also a partaker 
of the glory which is to be revealed. Feed the flock of God which 
is with you; exercising the overseer's office, not by constraint, but 
willingly; neither for the sake of base gain, but from good disposi- 
tion; neither as lording it over the heritage of God, but being patterns 
to the flock; and when the Chief Shepherd shall appear, you shall 
receive the crown of glory, which fades not away,- 



I. peter. eh. V 

ubj< cl yourselves til 
\ <-s, all h » one another, and be clothed with 

. God resists the proud, bu1 gives favor to the humble. 
Be humbled, therefore, under the strong hand of God, that he may 
I uli your anxious care on hi . 
- for you. Be sober, be vigilant; your adversary, the devil, 
is walking about as a roaring lion, seeking whom he ma) swallow up. 
Him resist Btedfast in tin- faith, know ing that tb< same kinds of suffer* 
in your brc'thren who are in the world. And 
may the God of all favor, who bas called us 1 tal glorv by 

Christ ■ yon have suffered a little, himself make you 

complete, support, strengthen, establish you. To him be the f 
and the dominion for ever and ever. Am n. l',\ Sylvanus, a faithful 
brother, (as I conclude,) l have written to you in few words, exhort* 
in.o: you, and strongly t< itifying that this is the true favor of God in 
you stand. 'The congregation -thick ia at Babylon, elected 
jointly with you, and Mark mj son, salute you. Salute one am 
ivitb a kiss of love. 1'un''.' to \ on all who are in Christ Jesus. A 



SECOND EPISTLE 

OF THE 
WRITTEN FHOM ROME, A. D. 64. 

I. SYMEON PETER, a servant and apostle of Jesus Christ, tp 
them who have obtained like precious faith with us, through the 
righteousness of our God and Saviour Jesus Christ: Favor and 
peace be multiplied to you, through the knowledge of God, and, 
of Jesus our Lord. 

3. Certainly his divine power has gifted to us all things which 
are necessary to life and godliness, through the acknowledgment 
of him who has called us to glory and courage. By whom the 
greatest, even precious promises, are gifted to us, that by these 
you may become partakers of the divine nature, fleeing away from 
the corruption which is in the world through lust. And for this very 
reason, indeed, giving all diligence, join to your faith, courage; 
and to courage, knowledge; and to knowledge, temperance; and 
%o temperance, patience; and to patience, godliness; and to god- 
liness, the love of the brethren; and to the love of the brethren, 
love to all men; for these things being in you, and abounding, 
make you to be neither slothful, nor unfruitful, in the knowledge 
of our Lord Jesus Christ. But he who has not these things is 
blind, shutting his eyes, and taking up * forgetfulness of the puri- 
fication of his old sins. Wherefore the rather, brethren, earnestly 
endeavor to make your calling and election sure; for doing these 
tilings, you shall never at any time fall; and thus there shall be 
richly ministered to you, an entrance into the everlasting kingdom 
cf our Lord and Saviour Jesus Christ. Wherefore, I will not 
neglect to put you always in remembiance concerning these things, 
although, you know, and are established in the present truth. 
Yes, I think it fit, as long as I am in this tabernacle, to stir you up, 
by putting you in remembrance, knowing that the putting away of 
my tabernacle is soon to happen, even as our Lord Jesus Christ has 
showed me. Therefore I will carefully endeavor, that you may be 
able after my decease, to have these things always in remembrance. 
For we have not followed cunningly devised fables, when we made 
known to you the power and coming of our Lord Jesus Christ, but 
were beholders of his greatness; when indeed he received from 
God the Father, honor and glory, a voice of this kind being brought 
to him from the magnificent glory; "This is my Son, the beloved, 
with whom I am well pleased. ' And this voice we heard brought from 
bea\en, being with him on the holy mountain. And so we have 
the prophetic word more firm, to which you do well to take heed^ 



H. PETER, e/l. L> 

as to a lamp shining in a dark place, until the thy dawn, and the 
morning atar arise in your Knowing this first, that no 

prophecy of scripture ia of private ■;' For never, at an> 

was prophecy brought by the will of man, but the holy 
nnM) of God spoke, being moved by the Holy Spirit. 

If. But there wire alao false rue;; el - among the people, even 
as imong you there will be i ■ will privately in- 

troduce destructive sects, denying even who bought 

Hh ti, bringing on th< i :tion. \u.\ many will 

Follow their destructions, on ac< hom th< way of 

will he evil spoken of. And through coveto will make 

merchandize of you, by ficlil To them the puniahi 

threatened of old lingers not, and their destruction plumbers. 
For if God did not spare the h< gers who sinned, 

but with chains of dark neaa confining them in Tartarus, delivered 
them over to be kept for judgment; and did not sp 
world, but saved Noah, a proclaim er of righteousness, the eighth 
who was saved, when he brought the flood upon the world of the 
n- — !'••; and having reduced to ashes the cites of Sodom and 
Gomorrah, punished them with an overthrow, placing them an 
example to those who afterward would live ungodly, and rescued ' 
righteous Lot, exceedingly grieved by the lewdness of the be- 
havior of the lawless; [will he spare them'] For that righl 
man dwelling among them, by seeing and hearing, tormented his 
righteous soul from day to day with their unlawful works. The 
Lord knows to rescue the godly out of temptation, and to keep 
in ward the unrighteous, to the day of judgment to he punished: 
and especially those who go after the flesh 'in the lust of pollution, 
and who despise government: being audacious, self-willed, they 
do not fear to revile dignities. Whereas heavenly messengers, 
what are greater in streng'h and power, do not bring a reviling 
accusation against thvm before the Lord. But these, as natural 
irrational animals, made for capture and destruction, speaking evil 
of matters which they do not understand, shall he utterly de- - 
stroyed by their own corruptions, receiving the due reward of 
unrighteousness. They reckon riot which is in the day, pleasure. 
They are spots and causes of reproach, living in riot by their own 
deceits, when they feast with you. They have eyes full of an 
adulteress, and which cease not from sin. They allure unstable 
souls. They have a heart exercised in covetous practices; chil- 
dren of the curse. Having forsaken the straight way, they have 
wandered, following in the way of Balaam the son of Bosor, who 
loved the hire of unrighteousness; but received a rebuke for his 
own transgression, (a dumb beast speaking in man's language, 
forbade the madness of the prophet.) These teachers are wells 
without water; clouds driven by a tempest, for whom the blackness 
of darkness is reserved for ever: because speaking great swelling 
words of falsehood, they allure by the lusts of the flesh, even by . 
lasciviousnesses, those who have actually fled away from them who 
are living in error. They promise them libertv, themselves being 
*Jtfendi:c x ffo t XCYIIL 



ch. Ill M. PETEH. 35& 

slaves of corruption. For by what a man is conquered, by that 
also he is enslaved. Now if having fled away from the pollutions 
of the world through the knowledge of the Lord and Saviour 
Jesus Christ, being again entangled in these they are overcome,, 
the lust pollutions become worse to them than the firs f . There- 
fore, it had been better for them not to have known the way of 
righteousness, than having known it, to turn away from the holy 
commandment delivered to them. But the saying of the true pro- 
verb has happened to them: 'The dog is turned again to his o-ajg 
(< vomit; and the -washed hog to its wallowing slough." 

III. Beloved, this second epistle 1 now write to you, in which 
epistles I stir up your sincere mind to remembrance: to recollect 
the words before spoken by the holy prophets, and the command- 
ment of us the apostles, of the Lord and Saviour. Knowing this 
first, that scoffers will come in the last of the days, walking after 
their own lusts, and saying, 'Where is the promise of his coming? 
'for from the time the fathers have fallen asleep, all things continue 
•as j-t the beginning of the creation.' But this wilfully escapes them, 
that by the word of God the heavens were of old, and the earth 
subsisting from the water, and by water, b' which the world that 
then was being deluged with water perished. But the present 
heavens and the earth, by the same word are treasured up, bring 
kept for five against the day of judgment, and destruction of ungod- 
ly men. But this one thing, let it not escape you, beloved, that 
one day with the Lord is as a thousand years, and a thousand years 
as one day. The Lord who has promised, does not delay in the 
manner some account delaying; but he exercises long suffering 
towards us, not desiring that any should perish, but that all should 
come to reformation. However, as a thief, the day of the Lord 
will come, in which the heavens shall pass away with a great noise, 
and the elements burning, shall be dissolved, and the earth, and 
the works thereon, shall be utterly burned. Seeing then, all these 
things shall be dissolved, what sort of persons ought you to be?— 
Such as by holy behaviour and godliness, are expecting, and 
earnestly desiring, the coming of the day of God, in which the 
heavens being set on fire, shall be dissolved, and the elements 
burning, shall be melted. Nevertheless, according to his promise, 
we expect new heavens, and a new earth, in which dwells righte- 
ousness. Wherefore, beloved, expecting these things, diligently 
endeavor to be found of him spotless, and irreproachable, in peace. 
And the long suffering of our Lord, reckon to be for salvation, as 
also our beloved brother Paul, according to the wisdom given to 
h m has written to you. As indeed in all his epistles, speaking in 
them concerning these things: in which there are some things hard 
to be understood, which the unteachable and unstable wrest, as 
they do also the other scriptures, to their own destruction. There- 
fore, beloved, foreknowing these things, be on your guard, lest 
being carried away with others by the deceit of the lawless, you 
fall from your own stedfastness. But grow in favor, arid in the 
knowledge of our Lord and Saviour Jesus Christ. To him be glory 
both now and to the day of eternity. Amen, 



IIU 

FIRST EPISTLE 

of mi: 

wiurri.N ihom Ki-iir.si s, a 

\. THAT which was from the beginning, which we have ! 
which We haw- ^m n with our e)ts, winch we have contemplated, 
and ourbands have handled concerning the living word. (For the 
life was manifested! and we have seen it, and hear witness, and 
declare to yeu that life which is eternal, which was with the Father, 
ami was manifested to us ) That which we have seen and heard, 
we declare to you, that you also may have fellowship with us: and 
our fellowship truly is wuli the Father, and with Ins Son Jesu3 
Christ. And these things we write to you, that your joy may be 
complete. 

5. Moreover, this is the message which we have heard from 
him, and declare to jou, that dud is light, and in him is no dark- 
ness at all. It we say, Certainly we have fellowship with him, 
although we walk in darkness, we he, and do not the truth. Hut 
if we walk in the light, as he is in the light, we have fellowship 
With one another, and 'die blood of Jesus C:;ribt his Son cleanses 
us from all sin. If we s:«y we have no sin, we deceive ourselves, 
and the truth is not in Us. If we confess our sins, he is faithful 
and just so that he can forgive sins to us, and cleanse us from all 
unrighteousness. II we say that we have not sinned, we make 
him a liar, and his word is not in us. 

II. My little children, these things I write to you, that you may 
not sin. Yet if any one has sinned, we have an advocate with the 
Father, Jesus Christ the Just One. And he is a propitiation for 
our sins, and not for ours only, but even for those of the whole 
world. And by this we know that we have known him, if we 
keep his commandments, lie who says 1 have known him, and 
does not keep his commandments, is a liar and the truth is not in 
this man. Hut whosoever keeps his word, truly in this man the 
love of God ;s perfected. By this we know that we are in him. 
He who says he abides in him, ought himself also so to walk, even 
as he walked. 

Brethren, I do not write a new commandment to you, hut an 
old commandment which you had from the beginning. The o!J 
Commandment is the word which you have heard from the be.ji:.- 
ning. 0:i the other hand, I write to you a new conni.indment, 
which is true concerning him and concerning you. For the dark- 
ness is passing away, and the light whio is true now shines. He 
who sa>3 he is in this light, and vet hates his brother, is in the 
daTknc-55 until now*. Ife who loves his brother abides in this light - .- 



m, in i. joiiin. 06 L 

and there is no stumbling" block to him. But he who hates his 
brother, is in the darkness, and walks in that darkness, and does, 
not know whither he goes, because the darkness has blinded his 
eyes. Little children, I write to you, because your sins are for- 
given you on account of his name. Fathers, I write to you, be 
cause you have known him from the beginning. Young men, I 
write to you, because you have overcome the wicked one. Young 
children, I write to you, because you have known the Father. 
Fathers, 1 have written to you, because you have known him from 
the beginning. Young men, I have written to you, because you 
are strong, and the word of God abides in you, and you have 
overcome the wicked one. Love not the world, neither the thing's 
which are in the world. If any one love the world, the love of the 
Father is not in him. For all that is in the world, the lust of the 
flesh, and the lust of the eyes, and the pride of life, is not of the 
Father, but is of the world. Now the world passes away, and the 
lust thereof. But he who does the will of God abides for ever. 
Young children, it is the last period. And as you have heard that 
the antichrist comes, so now there are many antichrists, whence 
you know that it is the last period. They went away from us, but 
they were not of us. For, if they had been of us, they would have 
abode with us; but they went away, that they might be made 
manifest, that they were not all of us. But you have an unction 
from the Holy Spirit, and know all things. 1 have not written to 
you because you know not the truth, but because you know it, 
and that no lie is of the truth. Who is a liar, but he who denies 
that Jesus is the Christ? He is the antichrist who denies the Father 
and the Son. Whosoever denies the Sen, does not acknow- 
ledge the Father. Therefore, let what you have heard from the 
beginning abide in you. If what you have heard from the begin- 
ning abide in you, you also shall abide in the Son, and in the 
Father. For this is the promise which he has promised to us, 
even the life which is eternal. These things I have written to you 
concerning them who deceive you; although the unction which 
you have received from him abides in you, and you have no need 
that any one should teach \ou, unless as the same unction teaches 
you concerning all things, and is truth, and is no lie. Wherefore, 
as it has taught you, abide in him. Now, therefore, little children, 
abide in him, that when he shall appear, we may have confidence, 
and may not be put to shame by him at his coming. If yuu know 
that he is righteous, you know that every one who works righte- 
ousness has been begotten of him. 

III. Behold how great love the Father has bestowed on us, that 
we should be called the children of God! For this reason the 
world does not know us, because it does not know him. Beloved, 
now we are the children of God; but it does not yet appear what 
we shall be. However, we know that when he shall appear, we 
shall be like him, for we shall see him as he is. Aiul ever) one 
who has this hope in him, purifies himself, even as he is pure. 
Every one who works sin, works also the transgression of law; 
-for sin is the transgression of law. Moreover, vou kno* that he 

31 



I. fOHK. ch. iv 

ires p bat he night take away out stni: and sin is not i-> 

him. Whoever abides in him does not c m. Whoever sins 

Ikis not seen liim, neither hM known him. Little children, let no 

»oo: he who works i ess, it righteous, even 

na <,u-l is righteous. He who worki sin is of tlie devil; for the 
ilcril sins From the beginning. For this purpose t lie Son of Go " 
was manifested, that he might destroy the works of the devil. 
Whoever has been begotten of God doei not work sinj because 
his Beed abidei in him; and he cannot use he 1ms been 

hegotten o> God. By this the children of God are discovered, 
and the children oi the devil: whoever worki not righteousness, 
is not begotten ol <i'>d, neither he who loves not his brother. 
For this is thf message which you have heard from the beginning-, 
that we should love one anotlH r. Not being begotten of the 
wicked ■ ho slew his brother. And on account 

<f what did he slay himj — Because his own works were wicked, 
and his brother's righteous. Do not wonder, my brethren, that 
the world hates you. We know that wc have passed away from 
death to lite, because we love the brethren. He who loves not 
his brother abides in death. Every one who hates his brother is 
a manslayer, and you know that no manslayer h:.s eternal life 
abiding in him. By this we have known the love of (t >,<!,' that he 
laid down his life for us; therefore we ought to lay down our lives 
for the brethren. Whoever, therefore, has the goods of this 
world, and Beeing his brother having need, and yet shuts tip his 
bowels from him, how abides the love of God in him? My little 
children, let us not love in word, nor in tongue only, but in deed 
and in truth. For by this we know that we are of the truth, and 
ghall assure our hearts before him. Hut if our heart condemn us, 
certainly God is greater than our heart, and knows all things, 
Beloved, it our heart do not condemn US, we have confidence 
with God. And whatever we ask, we receive; from him, because 
v e keep his commandments, and work the things which are pleas* 
ing in Ids sight. For this is his commandment, that we should 
believe on the name of his Son Jesus Christ, and should love one 
another, as he gave commandment to us. Now he who keeps his 
commandments abides in him, and he in him: and by this we know 
that he abides in us, even by the Spirit which lie has given to us. 

IV. Beloved, do not believe e\ery spirit, but try the spirits, 
whether they be from God; because many false prophets are gone 
forth into the world. By this you know the Spirit of God: every 
spirit thai confesses Jesus Christ has come in the flesh, is from 
God. And every spirit that does not cor.fr ss Jesus, is not from L 
God; and this is that spirit of antichrist, which you have heard [ 
comes, and now is in the worid already. You arc of God, ' 
Jit fie children, and have overcome iherrt; because greater is he 
v ho is with you, than he who is with the world. They are of the 
world, therefore they speak from the worid, and the world 
hearkens to diem. We are oi God; he who knous God, hearkens, ' 

tifB.*V-6riefcbach. App, J*o. XCiX. 



i ch. v i. joii\. 

[ to us. lie who is not of God, hearkens not to us. By this wo 

; know the spirit of truth, and the Spirit of error. Relieved, let 

! us love one another: for love is from God. And every one who 
loves lias been begotten of God, and knows God. He who does not 
love, does not know God; for God is 1 »ve. By this the love of God 
to us was manifested, that God sent forth his Son, the only begot- 

I ten, into the world that we might live through him. in this is 
love, not that we loved God, but that he loved us, and sent forth 

J his Son to be a propitiation for our sins. Beloved, if God so loved 
us, we also ought to love one another. No one has seen God at 
any time. If we love another, God abides in us, and his love to 

j us is made perfect. By this we know that we abide in him, and 
he in us, because he has given us the gift of his Spirit. Now we 

! have seen and bear testimony, that the Father has sent forth his Son 
to be the Saviour of the world. Whoever will confess that Jesus 
3s the Son of God, God abides in him, and he in God. And we 
have known and believed the love which God has to us. God is 
love; wherefore he who abides in love, abides in God, and God in 
him. By this the love is perfected in us, so that we can have 
boldness in the day of judgment, because a^ he is, so we are in 
this world. Fear is not in love; but perfect love casts out fear: 
because fear has torment. Wherefore, he who fears, is not per- 
fected in love. We love him, because he first loved us. If any 
one say, 'Certainly 1 love God,' and yet hate his brother, he is a liar. 
For he who loves not his brother whom he has seen, how can he 
love God whom he has not seen? Moreover, this commandment 
we have from him, That he who loves God, love his brother also. 
V. Every one who believes that Jesus is the Christ, has been 
begotten of God: and every one who loves the begetter, loves 
also the begotten of him. By this we know that we love the 
children of God, when we love God, and keep his commandments. 
For this is the love of God, that we keep his commandments: and 
his commandments are not burdensome, because all that is begotten 
of God overcomes the world. And this is the victory which over- 
comes the world, even our faith. Who is it that overcomes the 
world, but he who believes that Jesus is the Son of God? This 
is he who came by water and blood, even Jesus the Christ; not by 
the water only, but by the water and the blood. And it is the 
Spirit who testified; because the Spirit is truth. — Farther, there 
are tliree who bear testimony in heaven: the Father, the JVord, and 
the Holy Spirit,- and these three are one.* Andiheve are three who 
bear testimony on earth: the Spirit, and the water, and the blood; 
and these three agree in one. If we receive the testimony of men, 
the testimony of God is greater. Now, this is the testimony of 
God which he has testified concerning his Son. — (He who believes 
on the Son of God, has the testimony in himself. He who be- 
lieves not God, has made him a liar, because he has not believed 
the testimony which God has testified concerning his Son.) Now 

*The authenticity of this verse is doubted by many excellent and 

Earned ment 



S64 I. John. oh. \ 

testimony, tbttf Qod nil pvtn to U9 eternal life: and 
his life is through his Son. — lie who fcckn<)\vledges the Son, liar, 
his hfe. He who acknowledges not the Son of God, lias not this 

• 
These 'h.ngs 1 have written to you, that you may know that you 
'i ivc eternal life; that you may continue to believe on the name ot 
.he Son of God. And this is the boldness which we have with 
>im, that if we ask any thing - according to his will, he hearkens 
o us. And if we know that he hearkens to us concerning- what- 
ever we ask, we know that we shall obtain the petitions which we 
■ iave asked from him. If any one sec his brother sinning a sin not 
f o death, let him ask God, and lie will grant to him life for those 
who sin not to death. There is a sin to death. I do not say con. 
cerning it, that you should ask. All unrighteousness is sin. Hut 
there is a ^in not to death. We know that whoever has been be- 
gotten of God does not sin, because he who is begotten of God 
guards himself, and the wicked one doe3 not lay hold on him. 

"We know that \vc are beg-otten of God. But the whole world 

r ies under the wicked one. Moreover, we know that the Son oi 

God has come, and has given us understanding, that we might 

r ie true God, and so we are under the true God, under hit 

'on Jlsus Christ. This i3 \\\z true God, and the ctcrr.?' 

idol 



THE 

SECOND EPISTLE 

OF THE 
WRITTEN FROM EPHESUS, A, JD. 85. 

I. THE elder to the Electa Cyria* and her children, whom 1 
love sincerely, and not I only, but also all who know the truth. — 
We love you through the truth which abides among us, and shall 
be with us for evei. Favor, mercy, and peace, be with you from 
God the Father, and from the Lord Jesus Christ the Son of the 
Father, with truth and love. 

I rejoiced greatly when I found some of your children walking 
in truth, as we received commandment from the Father. And 
now I beseech you, Cyria, not as writing to you a new command- 
ment, but that which we had from the beginning, that we love one 
another. And this is the love, that we walk according to his com- 
mandments. This is the commandment, even as you have heard 
from the beginning, that j ou may walk in it. For many deceivers 
are entered into the world, who do not confess Jesus Christ did 
come in the flesh. This is the deceiver and the antichrist. Look 
to yourselves that we may not lose the things which we have 
wrought, but may receive a full reward Whoever goes beyond, 
and does not abide in the doctrine of Christ, acknowledges not 
God. He who abides in the doctrine of Christ, the same ackno\v» 
ledges both the Father and the Son. If any one come to you, and 
do not bring this dodrine, do not receive him into your house, nor 
wish him happiness. For he who wishes him happiness, partakes 
in his deeds, which are evil. Having many things to write to you> 
1 did not incline to communicate them by paper and ink; because 
3 hope to come to you, and speak face to face, that our joy may be 
made complete. The children of your sister Electaf salute you, 
Amen. 



* Appendix, No. C. 

\The word Electa is here omitted in many copies, 



31* 



THIRD EPISTCE 

or Tin 

witn in i ROM i fii ' 85 

i. i lit. . i '!=> the beloved, whom I love in the truth 

Beloved, 1 pray that with respect lo all things yon may prosper 
.md be in health, even as your soul prospers, lor I rejoiced 
gHMtly when the brethren came and bare witness to your truth, 
oven as you walk in truth. 

I have no greater joys than those which I have when I hear my 
children are walking \n truth. IJeloved, you do faithfully what you 
perform for the brethren, and for the strangers. These have borne 
cstimony to your love in the presence of the congregation: whom 
if you help forward on their journey in a manner worthy of God, 
you will do well Because for Am name's sake they went forth, 
.eceiving nothing from the (.entiles. We, therefore, ought to 
entertain such, that we may be joint laborers in the truth. 1 would 
have written to the congregation-, but Diotrephes, who. affects a 
pre-eminence among them,* does not receive us. For this cause, 
when I come, 1 will bring his deeds to remembrance which he 
practises; prating against us with malicious words, and not content 
therewith, he does not himself receive the brethren, and forbids 
them who would, and casts them out of the congregation. Beloved, 
do not imitate what is evil, but what is good. He who does good 
is of God: but he who does evil has not seen God. Testimony is 
borne to Demetrius by all men, and by the truth itself. And we 
\lso bear testimony, and you know that our testimony is true. I 
»iave many things to write: but I do not incline to write them to 
you with pen and ink. For I hope straightway to see you, and so 
we shall speak face to face. Peace be to you. The friends here 
salute you. Salute the friends- byname. 

CI. 



THE 

EPISTLE 



itfRDgoBdi mwm 



tM« 



PLACE WHERE WRITTEN UNKNOWN, A. D. 66. 

I, JUDE, a servant of Jesus Christ, and brother of James, to 
ihem who are sanctified by God the Father, and to the preserved 
by Jesus Christ, to the called. May mercy, and peace, and love 
be multiplied to you. 

Beloved, making all haste to write to you concerning" thecommofi 
salvation, 1 thought it necessary to write to you, exhorting you 
strenuously to contend for the faith formerly delivered to the 
saints. For certain men have come in privily, who long ago have 
been before written to this very punishment; ungodly men, per- 
verting the favor of our God to lasciviousness, and denying the 
only Lord, even our Lord Jesus Christ. I will therefore put you 
in remembrance, though you formerly knew this, that the Lord 
having saved the people out of the land of Egypt, afterward de- 
stroyed them who did not believe. Also the messengers who 
kept not their own office, but left their proper habitation, he has 
reserved in everlasting chains, under darkness, to the judgment 
of the great day. As Sodom and Gomorrah, and the cities around 
them, which in a manner like to these had habitually committed 
whoredom, and gone after other flesh, are set forth an example, 
having undergone the punishment of an eternal fire. In like 
manner, indeed, these also shall be punished. Being cast into a 
deep sleep, they defile the flesh, and despise government, and 
revile dignities. But Michael the prime messenger, when con- 
tending with the devil he disputed about the body of Moses, did 
not attempt to bring against him a reviling accusation, but said, 
' l The Lord rebuke you." Yet these men revile those things which 
indeed they do not know, but what things they know naturally 
as animals void of reason, by these they destroy themselves. Wo 
is to them; for they have gone in the way of Cain, and have run 
far in the error of Balaam's hire, and have perished in the rebel- 
lion of Korah. These men are spots in your love feasts; when 
they feast with you, feeding themselves without fear. They are 
•Jouds without water, carried about of winds: withered autumnal 
trees without fruit, twice dead, rooted out; raging waves of the 
sea, foaming out their own shame; wandering stars, for whom the 
blackness of darkness for ever is reserved. Now Enoch, the 
seventh from Adam, prophesied even concerning these men* 
saying, "Behold the Lord comes -with his holy myriads of messengers^ 
''to pass sentence on all, and to convict all the ungodly among the??* 



Jl Dl ill. I 

<c of all their deed of unjrod/ineti which they have imfnoutly commit* 

"/(•</, 11.1,1 o/' u> I tin- hard thing* which ungodly sinners have tpoken 
^against him." These are murmurers, and complainefe, who 

Wilk according to their own lusts; and their mouth speaks great 

swelling words. They admit lor the take of gain. But, 

beloved, remember the words which were spoken by the apostles 
of our Lord .Ilmis Chris 1 ; that they said to you, that in the last 
time there would be bci ffera, walking according to their own 
ungodly lusts. These be they who Mparate themselves from 
others, animal men, not having the Spirit. l.nt, beloved, building 
one another on your most holy faith, and praying with ■ holy 
spirit, keep one another in the love of God, expecting the m< icy 
of our Lord .Icsns Christ, with eternal life. And making a differ- 
ence, have compassion indeed on some; but others save by fear, 
snatching them out of the fire, hating- even the garment spotted 
by Ihe flesh. Now to him who is able to guard you from stumbling, 
and to present you faultless before the presence of his glory with 
exceeding joy, to the wtte God alone our Saviour, be glory and 
majesty, dominion and power, both now and throughout all ages. I 



A 

FROM 

JESUS CHRIST, 

TO TH% 

APOSTLE JOHN. 

WRITTEN IN PATMOS, OR EPHESUS, A. B. 96, 

i. A REVELATIGN of Jesus Christ which God gave to bin?, 
Co show to his servants the things which must shortly be; and 
sending by his messenger, he signified them to his servant John 
who testified the word of God, and the testimony of Jesus Christ, 
whatever he saw. Happy is he that reads, and they that hear the 
>vords of this prophecy, and keep the things that are written ia 
it; for the time is at hand. 

John to the seven congregations which are in Asia; favor and 
peace be with you, from Mm who is, and who was, and'who is to 
come; and from the seven spirits which are before his throne; and 
from Jesus Christ, the faithful witness, the first born of the dead, 
and the ruler of the kings of the earth: to him who has loved us 3 
and washed us from our sins in his own blood, and has made us 
kings and priests to his God and Father; to him be glory and do 
minion for ever and ever. Amen. 

7. Behold, he is coming in the clouds; and every eye shall see 
him, even they who pierced him: and all the tribes of the earth 
shall mourn because of him. Yes: so let it be. 'I am the Alpha 
and the Omega, the beginning and the end' says the Lord,* who 
is, and who was, and who is to come, the Almighty. 

I John, who am also your brother, and partaker in tribulation, 
and in the kingdom and patience of Jesus Christ, was in < he island- 
called Patmos, for the sake of the word of God, and for the testi- 
mony of Jesus Christ. I was in the Spirit on the Lord's day, and 
heard a great voice behind me, as of a trumpet, which said, '/ am 
'the Alpha and the Omega, the First and the Last: and what you see 
'write in a book, and send it to the seven congregations in Asia; 
'to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira. 
'and to Sardis, and to Philadelphia, and to Laodicea.' And 1 
turned to see the voice which spoke to me; and being turned, f 
saw seven golden lamps; and in the midst of the seven lamps one- 
like a Son of Man, clothed in a long robe, and girded about the 
breasts with a golden girdle. His head, even his hairs were white 
like wool, as white as snow; and his eves were as a flame, of fire 



'The Lord God"~- Griesbach. 



37Q REVELATTO dl. 11 

and his fret like when g urnace; and hii 

voire as the Voice of imn\ | hand 

seven atara, and out of hii mouth there wi i two-edged 

and his countenance sun, wbeo he .-bines in his, 

power. 

And when I saw him, ! ft!! doVn at hii reel aa deadj and be laid 

his right hand upon me, and ar not; I am the First 

•and »he Last; 1 a.n he who Uvea and waa deadj and behold I am 
I for ever and even keys of the 

'unseen world, ml o( death. Write t h you aee, 

'and thoSe which are, and the thii ihallh reafter be. As 

'to the hidden m which you aee in my 

♦right han I, and of the seven la nps of gold: the seven s'ar-> arc 
- of Hie seven congregations; and the seven lamps* 
'v. hich you see, are seven congregations. 1 

11. By the messenger of the congregation in Ephesns. write, 
'These things, aaya he, who holds the sevf n star iij his right band, 
'who walks in the midst of the seven golden lamps; I know your 
'works, and your !abor, and your patience, and that you cannot 
'bear those who are evil: and you have tried those- who say they 
'are apostles and are not, and have found them to h>e liars: and \<»u 
'have sustained, and have patience; and you hate labored For 
'my name's sake, and have not tainted." Nevertheless I have 
•against you, that you have lost \our first love. Remember 
'therefore from what vou are fallen, and reform, and do the first 
'works, otherwise I will come to you quick'y, and take away your 
damp out of its place, unless you reform Nevertheless you have 
'tins, that you hate the works of the Nicokutans," which I also 
'hate. Let him that has an ear, hear what -he Spirit says to the 
'congregations: To him who conquers, I will give to eat of the 
'tree of life, which isin the midst of the paradise of Cod.' 

And by the messenger of the congregation in Smyrna, write, 
'These thingssays the First and the Last, wdio was dead and is alive; 
'1 know your works, and tribulation, and poverty, (but you are 
'nch;|) and I know the slander of those who say they are Jews, and 
'are not, but are the assembly of Satan. Fear none of the things 
'which you shall suffer; behold the devil will cast some of you into 
'prison, that you may be tried; and you shall have tribulation ten 
Mays: be you faithful to death, and I will give you a crown of life. 
•He that has an ea , let him hear what the Spirit says 1 o the congre- 
gations : The conqueror shall not be injured by the second death.* 

12. And by the messenger of' he congregation which is in Perga- 
mos, write, 'These things says he, who has the sharp two-edged 
•sword: 1 know \ our works, and where you dwell; even where the 
'throne of Satan is: and you hold fast my name, and have not d< ni- 
'ed my faith, even in those days in which Antipas was my faithful 
'witness, who was s'ain among you, where Satan dwells. NVver- 
'theless, I have a few things against you, that you have there them 

" ~i sect who taught that lewdness and idolatrous sacraJiceQ were 
things indifferent and therefore lawful, \ Rich in Fui'lu 



Xh. III. REVELATION*. 371 

•who hold the doctrine of Balaam, who taught Balak to oast astumb-. 
•ling block before the children of lsratl, to eat things sacrificed to 
♦idols, and to commit fornication. You in like manner have those 
•that hold the doctrine of the Nicolaitans, which I hate. Reform, or 
•otherwise I will come to you quickly, and I will fight against them 
•with the sword that comes out of my mouth. He that has an ear, 
•let him hear what the Spirit says to the congregations: To the 
•conqueror L will give to eat of the hidden manna; and I will give 
•him a white stone,* and in the stone a new name written, which 
'no man knows except he who receives it.' 

And by the messenger of the congregation in Thyatira, write, 
•These things says the Son of God, who has his eyes as a flame of 
•fire, and his feet like fine brass : 1 know your works, and love, and 
'service, and faith, and ) our patience, and that your last works are 
•more than the first. Nevertheless I have afeiv things against you; 
'that you permit that woman Jezube!,f who says that she is a pro- 
•phttess, to teach and In seduce my servants to commit fornication^ 
%nd to eat things sacrificed to idols. And I have given her time 
•to reform from her fornication, and she reformed not. Behold I 
'will cast her into a bed, and those who commit adultery with her 
•into great tribulation, unless they reform from the ir works : and I 
•will slay her children with death; and all the congregations shall 
•know, that I am he who searches the reins and the heart : and I 
•will give to every one of you according to your works. But I say 
♦to you,+ even to the rest in Thyatira, as many as do not hold this 
'doctrine, and who have not known the depths of Satan, as they 
•speak; 1 will lay upon you no other burden. Nevertheless what 
•you have || hold fast till I come. And as for him that conquers, 
•and keeps my works to the end, I will give him power over the 
•nations: and he shall rule them with a rod of iron, they shall be 
•dashed in pieces like a potter's vessel: as 1 have also received of 
'my Father. And I will give him the morning star. He that has 
•an ear, let him hear what the Spirit says to the congregations.' 

III. And by the messenger of the congregation in Sardis, write, 
'These things says he that has the seven spirits of God, and the 
♦.seven stars: I know your works, that you have a name that you 
'live, but are dead. Be watchful, and strengthen the things which 
•remain, which are ready to die: for I have not found your works 
•filled up, § in the sight of God. Remember, therefore, how yoa 
•have received and heard, and hold fast and reform : therefore, un- 
less you are watchful, 1 will come upon you as a thief, and you 
'shall not know what hour I will come upon you. You have a few 
'names even in Sardis, who have not polluted their garments: and 
•they shall walk with me in white, for they are worthy. As for the 
•conqueror, he shall be clothed in white raiment; and I will not 
'blot out his name from the book oflife; but I will confess his name 



* Among the Greeks, a white stone ivas a token of absolution,- a 
■rlack 'j f condemnation, j- Probably some heresy; perhaps that of the 
lucolaitans. $ Such of you as are faithful, \ Receive (U § G£ ? 
fggtplete and perfect'. 



~rz ltion. en. iv 

'before my Vat her, and before his heavenly messengers. He that 
has an ear, let him hear what the Spirit says to the congregations.' 

And by the messenger of the congregation in Philadelphia, write, 
'These things says the Holy One, the True One; who has the key, 
•the Son of David; he who opens, and no man shots; and shuts, 
•and no man opens: I know your works: behold, I have set before 
'you an open door, and no man can shut it; because you have a 
'little Strength, and have kept my word, and have not denied my 
'name. Behold, 1 will kwc" those who are of the assembly of 
•Satan; they say they are Jews, and are not, but lie. Heboid, I will 
'nuke them to come and worship before your feet; and they shall 
•know that 1 have loved you. Because you have kept the word of 
f my patience, I also will keep you from the hour of temptation, 
•which shall come upon all the world, to try the inhabitants of the 
•earth. Behold, I come quickly; keep that which you have, that 
•no man take your crown. As tor the conqueror, I will make him 
r a pillar in the temple of my God, and he shall go out no more: 
'and I will inscr.be upon him the name of my God, and the name 
'of the city of my God, the New Jerusalem, which is to come 
'down from heaven from my God; and my new name. He that 
'has an ear, let him hear what the Spirit says to the congregations.' 

14. And by the messenger of the congregation in Laodicea, 
write, 'Tnese things says the amen, the faithful and true witness, 
.ihe begirmingot th< creation of God: I know your works, that you 
•are neither cold nor hot: 1 wish you were either cold or hot. There- 
'fore, because you are lukewarm, and neither cold nor hot, I will 
'cast you out of my mouth. Because you say, 1 am wealthy, and 
•have enriched myself, and have need of nothing; and know not 
'that you are wretched, and pitiable, and poor, and blind, and 
'naked. 1 counsel you to buy of me gold tried in the fire, that 
'you may be rich; and while raiment, that you may be clothed, 
'and that the shame of your nakedness may not appear; and anoint 
•your eyes with eye-salve, that you may see. Whomsoever I love, 
<I reprove and correct: therefore be zealous and reform. Heboid, 
•I stand at the door, and knock: if any one hear my voice, and 
'open the door, I will enter into his house, and will sup with him, 
•and he with me. As for the conqueror, I will give him to sit down 
'with me upon my throne; as I also have conquered, and have sat 
•down with my Father upon his throne. He that has an ea., let 
liim hear what the Spirit says to the congregations.' 

IV. After these things, I saw, and behold a door opened in 
heaven: and the first voire which I heard was as of a trumpet 
speaking to me, and it said, 'Come up hither, and I will show you 
what shail be afterwards.' And immediately I was in the- Spirit: 
and behold a throne was set in heaven: and one sitting upon it. 
And he who sat on it was in appearance like a jasper and sardine 
stonejf and a rainbow, in appearance like an emerald, was round 
2bout the throne. And round about the throne there were twenty- 
four thrones; and on the thrones / sa~u- twenty-four elders sitting. 



*Jnt» yow porter. $Sc. In kntre 



ch . A . K E V E L A T ION'. 67 3 

clothed with white raiment; and they had upon their heads golden 
crowns. And out of the throne there came lightnings, and thun- 
ders, and voices. And seven lamps of fire were burning continually 
before the throne, which are the seven Spirits of God. And 
before the throne there was a sea of glass, like chrystal. And hi 
the middle of the throne, and the circle about the throne, there 
were four living creatures,* full of eyes before and behind. And 
the first creature was like a lion; and the second creature was like a 
calf; and the third creature had a face like a man; and the fourth 
ere ture was like a flying eagle. And the four living creatures had 
each of them six wings round about : and within they were full of 
eyes: and they rest not day nor night, saying, 'Holy , holy, holy, 
Lord God Almighty, who wast, and art, and art to come.' And 
while the living creatures are giving glory, and honor, and thanks, 
to him that sits upon the throne, who lives forever and ever; the 
four and twenty elders fall down before him that sits upon the 
throne, and worship him that lives forever and ever; and they cast 
down their crowns before the throne, saying, 'Worthy art thou, 
'O Lord, to receive glory, and honor, and power; for thou hast 
'created all things, and for thy will they arej- and were created.' 

V. And 1 saw in the right hand of him who sat on the throne, a 
scroll^ written within and without, sealed with seven seals. And 
1 saw a mighty messenger proclaiming with a great voice, 'Who is 
worthy to open the scroll, and to loose its seals?' And no one in 
heaven, or upon earth, or under the earth, was able to open the 
scroll, or to look into it. And I wept abundantly, because no one 
was found worthy to open and read the scroll; nor to look into it. 
And one of the elders said to me, 'Weep not; behold, the Lion 
'who is of the tribe of Judah, the root of David, has prevailed to 
'open the scroll, and to loose its seven seals.' And I beheld, and 
lo! in the middle space between the throne and the four living 
creatures, and in the midst of the elders, there stood a Lamb, as it 
had been slain, having seven horns, and seven eyes; these are the 
seven spirits of God, sent forth into all the earth. And he came, 
and took the scroll out of the right hand of him who sat upon the 
throne. And when he received the scroll, the four living crea- 
tures, and the twenty-four elders, fell down before the Lamb, hav- 
ing every one harps, and golden vialsil full of perfumes, which are 
the prayers of the saints. And they sang a new song, saying, 'Wor- 
'thy art thou to take the scroll, and to open the seals thereof; for 
'thou wast slain, and hast redeemed us to God by thy blood, out of 
'every tribe, and language, and people, and nation; and hast made 
'us to our God, kings and priests: and we shall reign on earth." 
And I beheld and heard the voice of many messenges round about 
the throne, and of the living creatures, and of the elders: and the 
number of them was myriads § of myriads, and thousands of thou- 



* Or, four animate beings. — Wynne. j- Or, by thy will they 

exist. — Wynne. + The books at this time were scrolls or parch- 

ments, written and rolled up. |] Alluding to the censers used in 

iJie temple. § i. e. ten thousands-. 

32 



Vr\ REVELAT1U C'//. \1. 

laying with a loud voice, 'Worthy is the T.arnh tha 
htered, to receive poi and might, 

•and honor, an 1 glory, and b I ev< ;. creature winch 

is in Iteaven, an . on the earth, and under the earth, and such as 
are in the s<. :>, i ven all thii in them, 1 heard - 

«To I »ina who si t a upon the throne, and toth 

i >nOr, and glorj , and strength, for evei ' And the 

four 1 • i rs fell 

d )\ n, :« ii.i worshipped him. 

VI. a ! Lamb opeti 

hca d 

.' 

i had a bov pen to 

.■ /aid he \\( nt forth conquering, an i to co:. 
n he open* d th md 1 

h >rse c^:: 
upon it, I 
i the - . ch other; and 

en • . given to him 

And when lie opened tl heard the third living 

creature, saying, 'Come and sec.' An nd behold a black 

and be that sat upon it had a pair of W . hand. 

And J heard a voice in the midst of the four living creaturr 

■ , 'A ch« nix* of v. heal for a penny, and three chenices of barley 

. penny; yet set that you injure not the oil, nor the wine.' 

And whenheopehi d the fourth sea., I heard the voice of the 

fourth living creature, saying, '- ■ and see.' And 1 saw, and 

tsc; and: that sat on it, his name was 

Death, y an,! ii;!(.s followed him: and there was given to him 

i- to slay the fourth part of the earth with the sword, and 

I rmine, and with dea(h, and with the wild beasts of the field. 

9. And When he opened the fifth se be altar the 

souls of those who were slaughtered on account of the word 

d, and the testimony which And the}- cried with 

a loud voice, and said, 'How long-. O Lord, holy and true, ere thou 

judge and avenge cur blood upon those who dwell on the 

And there were given to each of them w Lite robes; and 

I to them, that they should rest yet a little While, till 

the number of their fellow -servants and brethren, who should be 

they had been, should be fulfilled. 

Andltawwfafen he opened the sixth seal, and behold there was 

••hquake; and the sun became black as sack-eloth of hair; and 

the moon became as blood; and the stars feli from heaven on the 

as a fig-tree drops its untimel) figs, being shaken by amigh- 

nd the heavenB passed away like a scroll, when it is 

up; and every mountain and island were moved out of their 

- : and the kings of the earth, and the grandees, and the rich 

. 1 cht nix was what was allowed a slave for his daily food. 
Mi'ence. — Thompson. ^*i. e. the invisible world. 



c/l. Vll REVELATION. 

men, and the chief officers, ami the powerful men, and every slave, 
and every free man, hid themselves in the caves, and rocks of the 
mountains: and they said to the mountains, and the rocks, 'Fall on 
'us, and hide us from the face of him who sits on the throne, and from 
•the wrath of the Lamb! for the great day of his wrath is come, and 
'who can be able to stand?' 

VII. And after these things I saw four messengers standing at 
(he four corners of the earth, holding the four winds of the earth; 
that the wind might not blow upon the earth, nor upon the sea; 
nor any tree. And I saw another messenger ascending tvo^n the ri- 
sing of the sun,* having the seal of the living God.: and he < 
with a great voice to the four messengers, to whom power way 
given to Injure the earth, and the sea; saying, 'Injure not the earth, 
•nor the sea, nor the trees, until we have sealed the servants of our 
'God in their foreheads.' And I heard the number of those that 
were sealed; one hundred and forty-four thousand, who were 
ed out of every tribe of the children of Israel. Of the tribe of Ju- 
dah were sealed twelve thousand. Of the tribe of Reuben ..eve 
sealed twelve thousand. Of the tribe of Gad were sealed twelve. 
thousand. Of the tribe of Asher were sealed twelve thousand. Or 
the tribe of Naphtali were sealed twelve thousand. Of the tribe or' 
Manasseh were seuied twelve thousand. Of the tribe of Simeoi 
were sealed twelve thousand. Of the tribe of Levi were sealed 
twelve thousand. Oi' the tribe of Issachar were sealed twelve thou - 
.sand. Of the tribe of Zebulon were sealed twelve thousand. Of 
the tribe of Joseph} were scaled twelve thousand. Of the tribe 
of Benjamin were sealed twelve thousand. 

9. After this I saw, and beheld a great multitude, which no one 
could number, out of every nation, and tribe, and people, and lan- 
guage, standing' before the throne, and before the Lamb, clothed 
in white robes, and palms in their hands; and crying with a loud 
voice, sayi;*.?, "Salvation to our God who sits upon the throne, and 
'to the Lamb!" And all the messengers stood round about the 
throne, and about the elders, and the lour living creatures; and 
they fell down en their faces before the throne, and worshipped 
God, saying, 'Amen: the blessing, and the glory, and the wisdom, 
'and the thanksgiving, and the honor, and the power, and the 
'strength, be to cur God for ever and ever-, amen.' And one of 
the eiders answered, saying to me, 'As for those who are clothed 
•with white raiment, who are they, and whence do they come?' 
And I said to him, 'Sir, you know.' And he said to me, 'These are 
•they who have come out of much tribulation, and have washed 
•their robes, and made them white in the blood of tiie Lamb: there- 
'fore they are before the throne of God, and perform divine ser- 
'vice to him day and night in his temple; and he who sits upon the 
throne, pitches his tabernacle over them. They shall hunger no 
'more, neither shall they thirst any more; nor shall the sun fall upon 
♦them, nor any heat: for the Lamb, who is in the midst of the throne, 



* Or, from the east. 

]■ i. e. of the tribe of Ephraim, the other son of Joseph, 



376 RKVKLATH eft. 

*hall them lo foufctains<of living watei 

•»! I < ■ k! ah ill w\\ iv from th< ir eyes.' 

VIII. And wh< u lu , ,l < i| mil ihe seventh seal, there was 

il half an hour. And [ saw the seven 
God: and seven trumpets were 

given 1° lh( •!)»(.• and stood before 

the altar, having a golden censer, and there was given to him much 
incense, that tic might present it with the prayers of all the 

upon the golden altar which v. And the 

Bmokeof the perfumes went up with the prayers ol the saints, 
from the bat God. And the n.es-cnge* 

took the censer, and filled it with the (ire of the altar, and threw it 
upon the earth; and there were voices, and thunders, and light 
uings, and an curtlniuake. 

6. And the seven messengers, who had the seven trumpets, pre 
pared themselves, that they might sound. 

And the first and there was hail and fire 

mingled with blood, and it was cast down upon the earth; mm\ & 
third part of the ti irnt up, and all the herbage was burnt 

up. 

And the second messenger soi id il was as if a great 

mountain burning with fire was cast into .la third part of 

the sea became blood; an 1 a third part of the creatures whit! 
life in the sen. died, and a third part of the ships were d 

And the third messenger sounJed; and there tell from heai 
great star, blazing like a torch; and it ill! upon a third part of the 
rivers, and upon the fountains of v. . the name of the 

tar was calle '. \\ ormwoo I, and a third part of the waters became 
wormwood; and many men died waters because they v. ere 

become bitter. 

And the I inded and the third part of the 

sua was smitten, and the third pi r t of the moon, and the third part 
of the stars, so that tlia third part of them was darkened, an;! the 
day did not appeeir wi h respect to a third part, and the night also 
And I beheld, and heard one of the messengers flying in the 
of heaven, saying with a loud voice, *\Vo, wo, wo, to those that 
'dwell upon the earth, for the remaining sounds of the trumpet of 
'the three messengers, which are yet to sunn. 11' 

IX. And the fifth messenger sounded; and I saw a Star fallen 
from heaven to the earth, and there was given to him the key of 
the bottomless pit. Aid he opene 1 the bottomless pit, and smoke 
ascended from fie pit, us the smoke of a great furnace: and the 
sun and the air were darkened by the smok; of the pit. And out 
of the smoke there came locusts upon the earth; and power was 
given to them, as the scorpions of the earth have power. And it 
was sdd to them, tint they should not injure the grass of the earth, 
noran}' green thing, nor any tree; but inly the men who had not 
the seal of God in their foreheads. And it was given to them 

• Sc. the Lamb. 

f i. e. impregnated icti/i -a-onnr.'ood. 



di. X. REVELATION. 377 

that they should not kill them, but that they should be tormented 
five months: and their torment was like that of a scorpion when it 
stings a man. And in these days men shall seek death, and shall 
not find it; and they shall desire to die, and death shall flee from 
them. And the likeness of the locusts was like horses prepared 
f,;r war; and on their heads were, as it were, crowns of gold; and their 
faces like the faces of men: and they had tresses like the tressess 
of women; and their teeth were like the teeth of lions. And 'hey 
had breastpla es like breastplates of iron; and the noise of their 
wings was Idee the noise of chariots, and many horses rushing to 
war. And they had tails like scorpions, and their stings were in 
their tails; and their power was to hurt men five months. And 
they had a king over them, the messenger of the bottomless pit, 
whose name is in the Hebrew language, Abaddon; and in the 
Greek he has the name of Apollyon. One wo is gone, and be- 
hold yet other two woes besides it, conning. 

13. And the sixth messenger sounded; and I heard a voice from 
the four horns of the golden altar which was before God, saying to 
the sixth messenger who had the trumpet, 'Loose the four messen- 
ger?, which are bound, by the great river Euphrates.' And the 
four messengers were loosed, who were prepared for an hour, and 
a day, and a month, ana a year, that they might kill a third part 
of men. And the number of the horsemen was two myriads 
of myriads: and I heard the number of them. And I saw the hor- 
ses, and those who sat upon them thus in their appearance; hav- 
ing breastplates of fire, and hyacinth, and brimstone: and the 
heads of the horses were like the heads of lions, and out of their 
mouths went fire, and smoke, and brimstone. With these three 
things, by the smoke, and by the brimstone, that went out of their 
mouths, they slew a third part of men. And their powers are in 
their mouths and in their tails; and their tails are like serpents, 
having heads, and with them they injure. Yet the remainder of 
men, who died not by these plagues, did not reform from the 
works of their hands, that they might not worship demons and 
Idols cf geld, and silver, and brass, and stone, and wood; which can 
neither see, nor hear, nor walk. And they reformed not from their 
murders, and their magical incantations; ncr their fornication, nor 
their thefts. 

X. And I saw another mighty messenger descending from heav- 
en, clothed with a cloud; and a rainbow was about his head, and 
his face was as the sun, and his feet like pillars of fire. And 
he had in bis hand a little book open, and he put his right foot up- 
on the sea, and the left upon the earth. And he cried With a loud 
voice, as when a lion roars: and when he had cried, the seven thun- 
ders uttered their voices. And when the seven thunders had spo- 
ken, I was about to have written: and I heard a voice from heaven 
saying, 'Seal up what the seven thunders have spoken, and write 
'diem not. 5 And the messenger, which I saw standing on the sea, and 
on the earth, lifted up his hand towards heaven, and sware by him 
that lives for ever and ever; who created the heaven, and those 
things which are in it; and the sea, and the things which are in if' 



379 uiw r.i..\Ti<>\. oh. x\ 

and the earth, and th'* thing! which arc in it; that there should 

be no longer delay . But in the days of the voice of the seventh 
messenger, who waa about quickly to sound, the secret of God, as 
he had revealed ita glad tiding! to hit servants the prophets, should 
be fulfilled. 

8, And the voice which I heard from heaven, spoke to me again, 
•in 1 s.ii 1, '*; ) lake the little hook, winch is open, out of the hand 
•of the messenger, which stands upon the sea and upon the ear h.' 
And I went to the meseeuger, and said to him, 'Give me tlie little 
book.' And he laid to me, 'Take it, and eat it up ; and it shall em- 
'bitter your belly, but in your m tuth it shall be as aw/eet as bone) .' 
An 1 1 to >k the little hook out of the hand of the messenger, and 
eat it up, and in my mouth it was as as sweet as honey, but when 
1 had eaten it my belly was bitter. \ml he said to nic, 'You must 
lagain prophesy to many |)coplc, and nations, and tongues; and 
1 kingi.' 

XI. And there was given to me a reed like a measuring rod: a?ul 
them ■'', laying, 'Arise and measure the temple of God 

•and the altar, and those who worship at it: and the outer court 
'of the temple throw out, and meaaore it not; for it shall be giv- 
•cn to the Gentile :, and they shall trample upon the holy city 
•forty-two months. And I will give to my two witnesses com- 
•mission, and they shall prophesy a thousand two hundred and six- 
ty days, clothed in sackcloth. These are the two olive trees, and 
'tbe lamps, whfl stand before the tiod of the earth. And if any 
'one will injure them, fire shall come out of their mouth, and de- 
•vour their enemies: and if an y one will injure them, so must he 
'be put to death. These have power to shut heaven, so that no 
■rain shall be Bbowered down in the days of their prophecy; they 
♦have power over the waters, to turn them into blood, and to smite 
•the earth, as often as they Will, with <jvt-vy plague. And when 
•they shall have finished their testimony, the savage beast which as- 
cends out of the abyss, shall make war against them, and shall con- 
•quer them, and kill them. And 'heir corpses shall lie in the street 
•of the great city, which is spiritually called Sodom and Egypt; 
•where also our Lord was crucified. And persons of various peo- 
'ple, and tribes, and tongues, and nations, shall look on their dead 
'bodies three days and a half, and shall not permit their corpses to. 
•be laid in the graves. And they who dwell upon the earth, shall 
'rejoice over them and be glad, an J shall send gifs to each other; 
-because these two prophets tormented those who dwelt upon the 
•earth. And after three days and a half the breath of life from 
'God entered into ihem, and they stood upon their feet: and great 
'fear fell upon those who looked upon them. And they heard a 
•great voice saying to them from heaven, Come up hither. And 
'they ascended up to heaven in a cloud, and their enemies looked 
1 onthem. And in that hour there was a great earthquake; and a 
'part of the city fell, and seven thousand titles of men were destroy, 
-'ed by the earthquake; and the rest were terrified, and i-ave glory 
♦to the God of heaven. The second wo is past, and behold the 
'Ihird wo comes quickly.' 



ch. XII. REVELATION. 379 

And the seventh messenger sounded; and there were great 
voices in heaven, saying, 'The kingdoms of the world are become 
♦kingdoms of our Lord and of his Christ; and he shall reign for 
'ever and ever.' And the t venty-four elders thut sat before God on 
their thrones, fell upon their faces and worshipped God, saying, 
'We give thanks to thee O Lord God Almighty, who art, and 
•who wast, because thou hast taken thy great power, and has com- 
'menced thy reign. And the nations were wroth; and thy wrath 
(feajsne, and the time of the dead when they should be judged, and 
'b reward should be given to thy servants the prophets, and to the 
'saints, and to them that fear thy name small and great; and when 
♦thou shouldst destroy those that destroy the earth.* And the 
temple of God was opened in heaven, and the ark of his covenant 
•appeared in his temple: and there were lightnings and voices and 
thunders, and an earthquake, and great hail. 

XII. And there appeared a great sign in heaven, a woman 
clothed with the sun, and the moon under her feet, and upon her 
head a crown of twelve stars; and she being pregnant, cried out in 
travail, and in pangs to be delivered. And there appeared another 
sign in heaven: and, behold! a great fiery dragon, having seven 
heads and ten horns, and upon his heads seven crowns. And his 
tail drew down a third part of the stars of heaven, and cast them to 
the earth: and the dragon stood before the woman who was about 
to bring forth, that when she was delivered, he might devour her 
child. And she brought forth a masculine son, who was to rule all 
nations with a rod of ii on: and her child was caught up to God, even 
to his throne. And the woman fled into the wilderness, where she 
had a place prepared by God, that she might there be nourished 
one thousand two hundred and sixty days. 

7. And there was war in heaven; Michael and his messengers 
made war against the Dragon; and the Dragon made war and his 
messengers: nevertheless they did not prevail, neither was place 
found for them any more in heaven. And thus the great dragon 
was cast out; even the old Serpent, called the Devi! and Satan, who 
deceives the world, was cast out to the earth; and his messengers 
were cast out with him. And I heard a great voice saying in 
heaven, 'Now is come the salvation, and the power, and the king- 
<dom of our God, and the authority of his Christ: because the ac- 
'cuser of our brethren is cast out, who accused them before our 
'Godday and night. And they have overcome him by the blood of 
'the Lamb, and by the word of their testimony; and they loved not 
'their lives to the death. Therefore rejoice you heavens, and you 
'who inhabit them. But wo to those that inhabit the earth 
'and the sea; for the Devil is come down to you, having great 
'wrath, because he knows that be has but a short time.' And when 
the Dragon saw that he was cast out on the earth, he persecuted 
the woman who had brought forth the masculine child. And there 
were given to the woman two wings of a great eagle, that she 
might fly into the wilderness to her place: where she is nourished 
for a time, and times, and half a time, from the face of the Serpent 
And the Serpent threw out of his mouth water, like a river, afte v r 



\. ch. XITl 

, ;,. her to be 

•li opened 
hi in'» ith, i out of 

>utb. Ami the E 

wl q 
keep the co mm in In 
Christ. 

XIII At! I I the sand of the 

beast ascending out of Is, and ten 

and upon Ins horns were ten d I on t.i-, I 

names of defamation. And the beast which I saw w>s like a leo- 
pard, and ita feet were Irke those of a bear, and its mouth hke the 
mouth of a lion; and the Dragon gave him his power, and his throne, 
and great authority. And I aaw one of his herds wounded, as it 
to death; and yet its mortal wound' '. Artd the 

whole earth wondered and followed after the wild beast. And Ihev 
worshipped the Dragon, who gave authority to the wild beast, 
saying', 'Who is like to the beast? who can w::r against him?' And 
there was given to it a mouth speaking - gre:<t things Bnd del 
tion: and there w:»s given to it power to make war forty-two 
months. And he opened his month to utter defamation against 
God, to defame h's name and Ins tabernacle, and those t'.at dweJl 
in heaven. And' it was given to him to make war with the saints, 
and to overcome them: and there was given to him power over 
every tribe, and tongue and nation. 

And all the inhabitants of the earth shall worship him, whose 
names are not written in the book of life of the I.amb, who was 
fdain from the beginning of the world. If any one has an ear, let 
him hear. If any one lead them into captivity, he shall be led in- 
to captivity: if any one shy with the sword, he shall himself he 
slain with the sword. Here is the perseverance and the faith of 
the saints. 

11. And I saw another beast ascending out of the eanh, 
had two horns hke a lam!): but it spike like a dragon. And it ex- 
ercises all the power of tKe first beast, in its presence; and h 
makes the earth, and those that dwell in it to worship the first 
beast, whose deadly wound was healed. And he does great mira- 
cles, so as to make fire come down from heaven to earth before 
men, and he deceives the inhabitants of the earth by the signs, 
which it L given him to do before the beast; commanding the in- 
habitants of the earth to make an image of the beast, that ha 
wound of the sword and lived. And it was given to him to 
breath to the image of the beast, that the image of the best i 
speak, and cause as many as will not worship the imag-e of the 
beast to be put to death. And he causes all both small and great, 
rich and poor, freemen and slaves, to receive the mark on their 
right hand, or their foreheads; and that no one should be able to 
buy or sell, but one who has the mark, the name of the beast, or 
the number of his name. Here is wisdom: let him who has tin* 
derstanding, compute the number of the beast; for it is the num- 
ber of a man, and his number is six hundred and sixty-sir, 



ell. XIV REVELATION. 381 

XIV. And I looked and behold the Lamb was standing upon 
Mount Sion, and with him one hundred and forty-four thousand, 
who had the name of his Father written on their foreheads. And 
1 heard a voice out of heaven, as the sound of many waters, and 
like the sound of great thunder: and I heard the voice of harpcs 
playing upon their harps. And they sang a new song before the 
throne, and before the four living creatures, and the elders: and 
none could learn the song, unless the one hundred and forty-four 
thousand who are redeemed from the earth. These are they, who 
have not been polluted with women; for they are virgins.* These 
are they who follow the Lamb whithersoever he goes. These 
were redeemed from among men as the first fruits to God, and to 
the Lamb. And no deceit was found in their mouth, for they are 
blameless. 

And 1 saw another messenger flying through the midst of 
heaven, having everlasting good news to proclaim to the in- 
habitants of the earth, even to every nation, and tribe, and tongue, 
and people saying, with a loud voice, 'Fear God and give glory to 
•him, for the hour of his judgments is come: and worship him, 
'who made heaven, and earth, and sea, and the fountains of water.' 
And another messenger followed, saying, 'It is fallen! it is fallen! 
'even Babylon the great city; because it made all the nations drink 
'of the wine of its raging fornication.' And a third messenger fol- 
lowed them, saying with a loud voice, 'If any one worship the 
'beast and his image, and receive the mark on his forehead, or on 
'his hand, he also shall drink of the wine of the indignation of God. 
'which is tempered without mixture in the cup of his wrath; and he 
'shall be tormented with fire and brimstone in the presence of the 
'holy messengers, and in the presence of the Lamb. And the 
'smoke of their torment ascends for ever and ever: and they have 
'no rest day nor night, who worship the beast and his image, and 
'whoever receive the mark of his name. Here is the perseverance 
c ofthe saints: here are those who keep the commandments of God 
'and the faith of Jesus/ 

13. And I heard a voice from heaven, saying to me, 'Write; 
'henceforth blessed are the dead that die in the Lord; yes. says the 
'Spirit, that they may rest from their labors; and their works fol- 
'low them!' 

And I saw, and behold a white cloud, and on the cloud one 
sitting like a Son of Man, having on his head a golden crown, 
and in his hand a sharp sickle. And another messenger came out 
of the temple of God, crying with aloud voice to him that sat upon 
the cloud, 'Put forth your sickle and reap, for the season of reap- 
ing is come, because the harvest of the earth is ripe.' And he 
that sut upon the cloud, put forth his sickle on the earth; and the 
earth was reaped. 

And another messenger came out of the temple that was in 
heaven; and he had a sharp sickle. And another messenger came 
from the altar, having power over the fire; and he called cut with, 

*i,e% unpolluted ipith spiritual fornication; Sc. idolatry* 



98S MSVBtiATIOH 

i loud cry to him who had the sharp si< b your 

■sharp sickle, and lop off th< dI the vine upon the 

'for its grapes are ripe.' An r thrust out his 

upon the earth and lopped ofl ' threw 

them inttf the great wine-press ol lie And the 

wine-press which stood out o 

out of the wine-pi e bridles of the hor- 

tbe distance of one thousand I furlong?. 

\\ And I saw another gl 
?even messengers who had the seven last p! litem 

the wrath of God was to b^. completed. And 1 saw, as it were, a 
tea of glass mingled with fir b who ovei • beast 

and his image, and his mark, and t'-.e number of his na 
ing by the sea of glass, having the harps <A 

ng of Muses, a servant of (. 

saying. "Great and wonderful are 

'righteous and true are thy ways, O K. should 

'not fear thee, Lord, and glorify thy name; for thou alor.e ait 

'perfect? Surely all nations shall come and 

•because thy righteous judgments are made 

5. And after this I saw, and behold the temple of the tabernacle 
of the testimony was opened in heaven: and the I 
who had the seven plagues, came out of the temple, cloth' .1 
pure and shining linen garment?, and were s':rd^d round the 
breasts with golden girdles. And oie of the four ere..', i, ; gave 
to the seven messengers seven golden vialsf full of the wraih of 
God who lives forever and ever. And the temple was full of 
smoke from the glory of God, and from his power. And no one 
could enter into the temple, till the seven plagues of the seven 
messengers were finished. 

XVF. And I heard a great voice out of the temple, Baying to the 
seven messengers, 'Go, and pour out the vials of the v- 
upon the earth.' And the first went forth, and poured out his vial 
"upon the earth; and there was a malignant and ciievous ulcer upon 
the men who had the mark of the beast, and upon them who wor- 
shipped his im::ge. 

And the second messenger poured out bis via! upon the sea; and 
it became blood, like that of a dead man: and every living soul that 
was in the sea died. 

Anil the third messenger poured out his vial upon the river-, 
and on the fountains of water, and they became blood. Aid I 
neard the messenger of the waters saying, 'Righteous art thou, 
'Lord, who art, and who wast; thou art perfect, because thou hast 
'judged these: for they have poured forth the blood of saints, and 
'prophets, and thou hast given them blood to drink, for they are 
•worthy.' And I heard another from the altar, saying, 'Yes, O 
Lord God A 1 mgh'y. true and righteous are thy judgments.' 

And the fourth messenger poured forth his vial on the sun; and 
power was given to it to scorch men with fire. And men 

* The grapes from the vine. \0r censers. 



Ch. XVII REVELATION. 383 

scorched with great heat, and they reviled the name of God, who 
had pow^r over these plagues, and/reformed not, to give glory to 
him. 

And the fifth poured forth his vial upon the throne of the beast; 
and his kingdom was darkened, and they gnawed tiieir tongues for 
unguis!), and reviled the God of heaven, for their pains and their 
Ulcers: and reformed not from their works. 

12. And the sixth poured forth his vial upon the great river Eu- 
phrates; and its water was dried up, that a way might be prepared 
for the kings from the rising of the sun. And 1 saw, and out of the 
mouth of the Dragon, ana out of the mouth of the beast, and out of 
ike mouth of the false prophet, there came forth three unclean spirits 
Fike frogs: for these are the spirits of demons working miracles, which 
go forth to the kings of the whole world, to bring them together to 
he battle of that great da;, of God the Almighty. Behold, I come as 
a thief. Blessed is he that watches, and keeps his garments, that he 
ma) not walk naked, so that men should see his shame. And he 
gathered them together into a place, which is called in the Hebrew 
language, Armageddon.* 

And the seventh poured forth his vial into the air; and there came 
forth a great voice from the temple of heaven, frcrrrthe throne, say- 
ing, 'It is done.' And there were voices, and thunders, and light- 
nings; and there was a great earthquake, such as there had not been 
from the time that men were upon the earth; such and so great an 
earthquake. And the great city was divided into tliree parts, and the 
cities of the Gentiles fell down. And Bab) Ion the great came into 
remembrance before God, to give her the cup of the wine of his 
fiercest wrath. And every island fled away, and the mountains were 
found no more. And a great hail, y as of the weight of a talent, de- 
scended from heaven upon men: and men reviled God because of the 
plague of the hail; for the plague of it was very great. 

XVII. And one of the seven messengers who had the seven vials, 
came and spake with me, saying to me, 'Come and I will show you 
'the judgment of the great harlot, that sits upon many waters: with 
'whom the kings of the earth have committed fornication, and all the 
inhabitants of the earth have been drunk with the wine of her whore- 
'dom.' And he brought me in the Spirit into the wilderness: and I 
saw a woman sitting upon a scarlet beast, full of slanderous names, 
having seven heads and ten horns. And the w Oman Was clothed with 
purple, and scarlet, and adorned with gold, and precious stones, and 
pearls; having a golden cup in her hand full of the abominations and 
pollution of her whoredom. And she had upon her forehead her name 
written, MYSTERY, BABYLON THE GREAT, THE MOTHER 
OF HARLOTS AND ABOMINATIONS OF THE EARTH. And 
I saw the woman drunk with the blood of the saints, and with the 
blood of the martyrs of Jesus. And I. wondered when I saw her 3 
with great amazement. 



51 Or, the Mountain of Megiddo, a place remarkable for slaughter', 
\Each ziane of which ivas as the tueight of a talent. 



384 ftBVELATIOy. ch. XV in 

And the i laid tome, 'V\h\ do you wonder? I will tell 

^ou the secret <t the woman, and of the beast which carries her, 
'which has the seven heads and the ten horns. Th< beast which ><•! 
'saw, was, andisnoty tnd , .' of the bottomi 

<and go to destruction: audi 1 the earth (whose names 

'are nol written m the book of life from the foundation of the world) 
shall wonder, ist, who was, and is not, though it is.j 

•Here is the understanding that has wisdom. The seven heads are 
'seven mountains, on which the And there are seven 

'kings: five are fallen, and one is, and the other is i :; and 

•w hen he com* a, .,-t that 

ad is not, he is the < ighth, and \- 3 \<> de- 

.'ii. And (he ten horns, which you saw, arc ten kings, which 
ived their kingdom, but they shall receive authority 
'from the beasl as kings for one hour. These have one mind, and 
•shall deliver 'heir own power and authority to the beast. These 
■ hall make war with the I ami); and the Lamb shall overcome them: 
'for he is Lord of lords, and Kingt>i kings; and those that are with 
'him are calh d, and chost n, and faithful* ' 

And he said to me, 'The waters which you saw, on which the 
'harlot sat, arc people, and multitudes, and nations, and tongues. 
• V:, 1 the ten horns which you saw OB the beast, these shall hate the 
'harlot, and make her desolate and naked, and they shall eat her flesh, 
•and shall burn her with lire. For God has given it into their heart 1 ) 
'to execute his sentence, even to perform one purpose; and to give 
th' ir kingdoms to the beast, till the words of God be fulfilled. And 
f lhc woman which you saw, is the great city, that rules over the kings 
\>f the earth.' 

XV III. And after this I saw a messenger descending from heaven, 
who had great power; and the earth was enlightened with his glory. 
A 'id he cried with might, and a loud voice, Baying, 'It is fallen! it is 
'fallen! even Babylon the great: and it is become the habitation of 
'demons, and the hold of every unclean spirit, and a cage of every 
'unclean and hateful bird: for she has caused all the nations to drink 
•of the wine of her raging whoredom; and the kings of the earth 
'have committed whoredom with her, and the merchants of the earth 
'have been enriched by the abundance of her luxuries.' 

And I heard another voice from heaven, saying, 'Come out from 
'her, O my people, that you may not be partakers with her in her 
'sins, and that you may not partake of her plagues; for her sins have 
'followed up to heaven, and her unrighteous actions are come up in 
'remembrance before God. Give her, as she also has given to you, 
'and recompense to her double according to her works: in the cup 
'which she has mingled, mingle her a double quantity. In proportion 
'io the degree in which she has made ostentation of her glory, and 
'lived in luxury, inflict upon her torment ami grief; because she has 
'said in her heart, 1 sit as a queen, and am not a widow, and shall not 
•see sorrow. Therefore in one day shall her plagues come — death, 

fi. e. who shall quickly be overthrown, though he appears for a 
while. 



Ck. XIX REVELATION. 

'and mourning, and famine; and she shall be burnt with fire; for 
♦strong is the Lord God who judges her. And die kings of the 
•earth who have committed fornication, and lived in luxury with 
•her, shall mourn oven her, and lament for her, when they shall see 
'the smoke of her burning, standing afar off for fear of her torment, 
•saying, Wo! *o! thou great city, Babylon, the strong city! for 
<in> one hour thy judgment is come. And the merchants of the earth 
•shall wail and lament over hei'i because no one aivj ',11 buy 

•their wares: the ladings of ^oldand silver, and every precious stone, 
'and pearls, and fine line 11, and purple, and silk, and scarli t, arifl 
'ever) odoriferous wood, and every vessel of ivory, and every vessel 
•of most precious wood, and of bras-, and of iron, and of marble, 
•and cmnamon, and perfume, and myrrh, and incense, and wine, 
'and oil, and fine flour, and wheat, and kine", and sheep, and horses, 
•and chariots, and slaves, and souls of men. And the fruits which 
'thy soul desired,- are gone from thee, and all delicious and splendid 
'things are departed from thee, and thou shalt never find them any 
'more. The merchants of these commodities, who were enriched by 
•her, shall stand alar off for fear of her torment, weeping and mourn- 
ing, and saying, 'Alas! alas! the great city, that was clothed with fine 
•linen, and purple, and scarlet, and adorned with gold, and precious 
•stones, and pearls; for in one hour all these richer are made desolate!* 
'And every pilot, and every one of the ships' company, and the 
•mariners, and all that bestow their labor upon the sea, stood afar off, 
•and cried, when they saw the smoke of her burning, saying, What 
•city is like tathc great city! And they cast dust upon their heads, 
'and cried, weeping, and mourning, saying, Alas! alas! the great 
•city, by whose magnificent cxpences all that had ships in the sea 
"'were enriched; for she is made desolate in one hour! liejoice over 
'her, O thou heaven, and you holy apostles, and prophets; for on 
•your account God has pronounced sentence upon her. 3 

21. And a strong messenger took a stone, like a great mill-stone, 
and hurled it into the sea, saying, 'Thus shall Babylon, the great 
'citv be violently hurled away, and never be found any more. And 
f the sound of harps, and musicians, and those who sound the flute, 
'and the trumpet, shall no more be heard in thee; and every artificer 
•of every trade, shall no more be found in thee; nor shall the noise 
•of the mill-stone* be heard in thee any more; and the light of a 
'lamp shall no more be seen in thee; and the voice of the bridegroom 
•anil the bride shall be heard in thee no more: because thy merchants 
•were grandees of the earth, because all the.nations were deceived by 
ffhy sorceries; and in her was found the blood of the prop! lets, and 
•of the saints, even of all those wdio were slain upon the earth.' 

XIX. And after these things 1 heard the voice as of a great multi- 
tude m heaven, saying, 'Hallelujah! salvation, and glory, and power 
'to the Lord our God; for his judgments are true and righteous; for 
'he has judged the great harlot, who corrupted the earth with her 
•fornication, and he has avenged the blood of his servants Shed by lie: 
'hand.' And a second time they said, 'Hallelujah!' And the smoke 



To prepare bread for the inhabitants, 

33 



REVELATION. ch. XX 

of her i 1 1 !•■ A nd the twenty-four 

i rcreaturea fell dow n and w< ; 

upon I Hall lujah!' And a voire came 

out from th< our God, all yon 'lis servants, 

audyou that fear him, both small and great 1 And] heard a sound 

.■< ;it multitude, and as 4 many 

, andlikctl lighty thunderings, saying, 'Hallelujah! 

'for the Lord God, the omnipotent, reigm! We rejoice, and exult, 
'and give glorj to biro, because the mi I 

'.mil niswife has pit pared herself.' And it was given to berthatal t 
should be clothed in fine linen, pure and resplendent; and th 
linen is the 11 of the saints. And he said to me, '\> 

Happy are they who are invited to the marriage supp< r of the Lamb.' 
\11cl he said to me, 'These are the true wo:, Is of Cod.' 

his feet to pay homage to him; and he said to me, 

du do H not: i am a reuow-scrvant with you, and with your 
'brethren, who keep the testimony of Jesus. Pay your homage to 
■God; for i he spirit of thi \ is the testimony of Jesus. 1 

11. And I saW heaven opened, and behold, a white horse; and he 

i\ upon it was called Faithful and True; and he judges and 
v ar in righteou a are as a iame of ni 

many diadems were upon his head, bavin? a name written which no 
man knows but hi .•■ ■'.['. and he was clothed in a garment dipt in 
blood, and his name is called Thi Wonu or God. And the armies 
which, are in heaven followed him, riding on white horses, clothed in 
fine linen, white and clean. An 1 there W€ nt out of his mouth a sharp 
sword, that with it he might sn ite me heathen: and he shall govern 
them with a rod of iron; and he treads the wine press of the indigna- 
tion and wrath of Almighty Cod. And he h::s upon his garment and 
;, a name written— KING OF KINGS, AND LORD OF 
!.()!.'! v s. And! i le messenger standing in the sun; and he 

cried with a loud voire, saying to all the birds of pre}', which were 
flying in the midst of heaven, 'Come, and assemble 3 1 m selves to the 
'upper of the great Cod: thai you may < at the flesh of kings, and the 
'flesh of commanders, and the flesh of the mighty, and the flesh of 
►horses, and those who -sat thereon, and of all freemen and . 
'both small and great.' And 1 saw the beast and the kings of t] g 
earth, and their armies gathered together, to make war with him whd 
sits npon die White horse, and wfth his army. And the beast was 
taken captive, and with him the false prophet, who had wrought 
'./l-s before him, by which he had deceived tho^e who received the 
mark of the beast, and those who worshipped his image. Both of 
them we're cast alive into the lake of fire, which burned with brim- 
stone. And the rest were slain with the sword that came cut of the | 
mouth of him who sat on the horse: and all the birds were satiated 
With their I 

XX. And 1 saw a messenger descending; from heaven, who had 
the key of the bottomless gulf, and a great chain in his hand. And 
he laid hold on the Dragon, that old Serpent, who is the Devil and 
gtatan, and bound him for a thousand years; and he cast him into the 
abyss, and shut him down, and set a seal upon him, that he might h ? j- 



Cfl. XXI REVfiiiATlotf. .187 

deceive the nations any more, till a thousand years were accom- 
plished; and then he must be loosed again for a little time. And 
I saw thrones, and they sat upon them, and judgment was given 
to them; and the souls of them who had been beheaded for the 
testimony of Jesus, and for the word of God, and who had not 
worshipped the beast, nor his image, and had not received his 
mark in iheir foreheads, and upon their hands; and they lived, and 
reigned with Christ a thousand years: but the rest of the dead 
revived net till the thousand years were accomplished; this wag 
the first resurrection. Happy and holy is he who has a part in the 
first resurrection: on such the second death shall have no power; 
but they shall he the priests of God, and of Christ; and they shall 
reign with him a thousand years. 

And when the thousand years shall be accomplished, Satan shall 
be loosed from his confinement: and he shall go forth to deceive 
the nations who are in the four corners of the earth, Gog and 
Magog, to gather them together in war; whose number is like the 
sand of the sea. And the)' went up over the breadth of the earth, 
and surrounded the camp of the saints, and the beloved city: and 
fire came down from God out of heaven, and devoured them. 
And the Devil, who had deceived them, was cast into the lake of 
fire and brimstone, where the beast and the false prophet were; 
and they shall be tormented day and night for ages of ages, 

11. And I saw a great white throne, and him who sat thereon, 
from whose face earth and heaven fled away, and there was found 
no place for them. And I saw the dead, small and great, standing 
before God; and the books were opened: and another book was 
opened, which is the book of life: and the dead were judged out 
of the things written in the books, according to their works. 
And the sea gave up the dead that were in it; and Death and Hades 
gave up the dead that were in them: and they were judged every*- 
one according to his works. And Death and Hades were cast 
into the lake of fire: this is the second death. And if any was not 
found written in the book of life, he was cast into the lake of fire. 

XXL And I saw a new heaven, and a new earth; for the former 
heaven and the former earth were passed away; and the sea 
was no more. And I John saw the holy city, the New Jerusalem 
descending from God, out of heaven, prepared like a bride adorn- 
ed for her husband. And I heard a great voice out of heaven, 
saying, 'Behold the tabernacle of God is with men; and he shall 
'pitch his tent among them, and they shall be his people, and God 
'himself shall he among them as their God.* And Cr&d shall wipe 
'away their tears from their eyes; and death shall be no more, nor 
•grief nor crying; nor shall there be any more pain: for the former 
things are passed away.' And be that sat upon the throne, said, 
'Behold, I make all things new.' And he said unto me, 'Write, 
'for these are true and faithful words.' And he said to me, 'It 
«is done. I am the Alpha, and the Omega, the beginning and the 
•end: I will give to him that is athirst, of the fountain of the water 
*of life freely The conqueror shall inherit all things; and I will 
'be to him a God, and he shall be to rae my son. But as for the 



eft. XX 

'cowai murderer*, 

' "i I | then 

ill be in I with fire arid brin. 

' v. hich is thi 

ho had the [ 
scv( n ( 

b.' And he 

it me in tl ,.n, and he 

showed me that great c ing clown out of 

heaven from God, I . of God; (and its luatre waa like 

to that of a pi ven as a jasper stone, clear as crj 

ring a great and high walh having also twelve gates, and 
ever the (fates tv. ngers, and names written upon I 

whien , a of the twelve tribes of the sens of ! 

ontheeast three gates; on the north three gites: on t lie south . 
th'-ee gnU s; and on the west three gat< s. And the wall of the city 
hsdtwetve fo • namr-s of the twelve apos- 

tles of the I/imb. And he that spake with me, had a golden reed ! 
that he m'urht measure ihe city, and i a gates and wall. And the 
city was square, and its leng [ual to its breadth: and he 

m< asured the city with the reed, twelve thousand furlongs: and its 
length, and its breadth, and its h' ight, were equal. And he mi 
ed its wall, one hundred and forty-four cubits according- to 
measure of a man, that is. of a messenger. And the building of iti. 
wall was like jasper, and the ciM was pure gold, like refined glass 
And the foundation of the walls of the city were adorned with t- 
precious stone. The first foundation was j sper; the second, 
phire;the third, chalcedony; the fourth, emerald; the fifth; sardo- 
nyx; the sixth, sardius; the seventh, crysolife; the eighth, beryl; 'he 
ninth, topaz; the tenth, i bus; the eleventh, hyacinth: and 

the twelfth, amethyst. And he twelve gales were 'twelve pearl-. 
each of the gates was of one pearl. And he street of the city was 
pure gold, transparent . And 1 saw no temple in it. for the 

Lord Gnd Almi.c hty and the Lamb are the temple of it. And the 
city had no need of the sun, neither of the moon to shine therein; 
for the glory of the Lord enlightened it, and the Lamb was the 
light thereof. And the nations of the saved shall walk in its lightj 
and the kings of the earth do aring their glory, and their honor into 
it. And the irates of it shall not be shut by day: for there shall be 
no night there. And the}' shall bring the glory and the honor of 
the nations into it And nothing unclean shafl enter into it, nor 
a«y thing which practises abomination and falsehood; but only 
those who are written in 'he Lamb's book of life. 

XXII. And he showed me the river of the water of life, clear as 
crystal, issuing out of the throne of G id, and of the Lamb. In the 
middle of the broad street, and on the one side and the other 
of the river, was the tree of life, producing welve kinds of 
fruits, every month producing one kind of fruit: and the leaves of 



Chi 



• Such as dare not face (he difficulties and dangers atlt 



eh. XXII REVELATION. 389 

the tree are for the healing- of the nations. And every curse shall 
cease. And the throne of God and the Lamb shall be in it; and his 
servants shall serve him. And they shall see his face; and his name 
shall be borne upon their foreheads. And there shall be no night 
there; and they have no need of a lamp, nor of the light of the SUIT;' 
because the Lord God shall enlighten them: and they shall reign for 
ever and ever. 

- 6. And he said to me, 'These words are faithful and true. And 
'the Lord God of the holy prophets has sent his holy messenger to 
'show his servants what must quickly be done. Behold 1 come 
'quickly: blessed is he who keeps the words of the prophecy of 
'this book.' And I John saw and heard these things: and when 1 
heard, and saw them, 1 fell down to worship before the feet of the 
nessenger who showed these things to me. And he said to me, 
'See you do it not:ybr 1 am a fellow-servant with you, and of your 
'brethren the prophets, and those who keep the words of this bookf 
'worship God.' 

And he saidto me, 'Seal not up the words of the prophecy of thia 
♦book; for the time is near. Let him that is unjust, be unjust stilt 
'and let him that is polluted, be polluted still; and let him that is 
'ris liteous, be righteous still; and let him that is holy, be holy stilL 
'Behold I come quickly; and my reward is with me: I will recom ■ 
'pense to every man according as his works shall be. I am the 
'Alpha, and the Omega, the Beginning, and the End; the First and 
'the Last.' 

'Happy are they who keep his commandments, that they may 
'have the privilege to eat of the tree of life; and they shah enter by 
'the gates into the city. Without are the dogs, and the sorcerers," 
'and the fornicators, and the murderers, and the idolaters, and every 
'one who loves and invents a lie.' 

I Jesus have sent my messenger to testify these things to you, 
in the congregations. 1 am the Root and the Offspring of David^ 
the bright and the morning Star. And the Spin? and the bride say, 
•Gome:' and let him that hears, say, 'Come:' and let him that is 
thirsty, come; and whoever will, let him receive of the waters of 
life freely. 

And I testify to everyone that hears the words of the prophecy 
of this book. If any man add unto these things, God shall add unto 
him the plagues which are written in this book: and if any one 
take away from the words of the book of this prophecy, God 
will take away his part out of the book of life, and out of the holy 
city, and the things which are writ' en in this book. He who testi- 
fies these things, says, 'Surely I come quickly:' "Amen." Even 
ho come, Lord Jesus. 

May the favor of the Lord Jesus Christ be with you all. Amen, 



THE END. 



£3* 



APPENDIX. 



THE following 1 notes arc not designed to vindicate every varia. 
tion in this translation from t hut of King .lames. Tins, J)rs. Camp- 
bell, Macknight, and Doddridge havi- done at great length in their 
critical notes and dissertations. Some ex'racts from their notes, 
and various translations of some sentences, supposed to be difficult, 
will be found in the following pages. These we supposed to be 
of essential importance to some readers. We would gladly have 
published many more from the same authorities, had not the size of 
this volume, and the expenses necessarily resulting, forbade our 
doing so. If at any time we have descanted upon the meaning of 
any passage, it was with the design of elucidating the correctness 
of the translations given. In notes purely critical, it is often ne- 

;essary to take into view the scope, design, and meaning of a pas- 
sage, to affix a proper translation to some words of various significa- 
tions. Every variation from the common version of much conse- 
quence in this translation, we thiiik, can be defended at great 
length. Whether every, the slightest variation, from the King's 
translation be an amendment, will be determined according to the 

nformation, judgment, and taste of the reader. Taking every 
thing into view, we have no hesitation in saying, that, in the pres- 
ent improved state of the English language, the ideas communicat. 
od by the Apostles and Evangelists of Jesus Christ, are incompara- 
bly better expressed in this, than in any volume ever presented in 
our mother tongue. 

NO. I. 

"The testimony *f Matthew Levi, the Apostle." Common version, 
•'•The Gospel according to Matthew." On the authority of Dr. Camp- 
bell, and others of great respectability, we have rejected the popu- 
lar title, which ignorance and superstition have converged into a 
meaning altogether repugnant to the genius and design of Mat- 
thew's narrative. Campbell, in his "Notes Critical and Explana- 
tory, "page 1, says, "The title neither of this, nor of the other his- 
*ovies of our Lord is to be ascribed to ;he penmen." 

The fact of its having been written by Matthew, is one thing; but 
l.he title given to the narrative is'another. Many witnesses may con- 
cur in avouching a fact, whose opinions of the name or title of the 
fact, and of the import of it, may differ. Their opinions we may 
receive or reject, when we dare not reject their testimony. Hut 
;iot merely the congruity of tilings, but the apostolic writings 
themselves, authorize us in calling this narrative. The Testimony of 
Matthew Levi. Luke xxiv, 48. the Saviour addresses the apos- 
tles thus, "You are myhuitnesses:" just equivalent to — You shall give 
testimony of me. Acts i, 8, he tells them, You shall give testimony, 
or you shall be witnesses for me from Jerusalem to the ends of the 
earth. In Acts v. 32; ::. 39, the apostles assume this title — * K We 



APPENDIX. 591 

give testimony of him, or we are his witnesses." What they told, 
viva voce, and what they wrote concerning Jesus, was equally their 
testimony. Whether verbal or written, the testimony is the same. 
We have the highest authority, then, for the title we have affixed 
to these writings of Matthew, Mark, Luke, and John; and there is 
neither propriety in, nor authority for, the common titles which 
they bear. All these historians testify thousands of items, which, 
though subservient to their main design, are different from, and not 
the gospel of Jesus Christ, properly so called. 

The Greek terms /uttiflvpw, juetglvpiet, are indiscriminately translated 
testimony, record, and -witness, by King James' translators. They 
supposed any of these English words equivalent to the original. 
In our times, the term testimony is most approved, and most in use; 
and the Testimony of John is more according to our standards, 
than the Record or Witness of John. There is indeed, every 
kind of propriety in the title we have adopted out of the text it~ 
self. The student of these writings need not be informed that 
Levi and Matthew are like Simon and Peter, names of one and the 
same apostle. 

NO. IT. 

The preface to each of the five historical books is, in the conv 
mon verston, inserted in the history. Matthew's preface is made 
the first verse of the first chapter. 

Some suppose the preface to belong to the first chapter only; 
others more rationally suppose it to belong to the whole narrative. 
Those who appropriate it to the first chapter, translate the phrase 
/S*6W y-wtfftas, "the lineage," as Dr. Campbell has done. Those 
who extend it to the whole of Matthew's writings, translate it, 
"The History. i} Dr. Campbell says, this phrase is found where it 
connot signify "either genealogy, or list of decendants, as Genesis, 
i. 2. /S/tAo? ysvsrseeg cvpxvcu km yne. The account of the origin and 
gradual production of the universe." 

The Syriae, according to Whitby, renders it thus: "The Narra- 
tive or rehearsal of the Generation or Birth of Jesus." Whitby, 
on this passage, observes, that "the word is used elsewhere with 
a latitude to comprise also the history of our Lord's life, death, and 
resurrection," although he confines it to the 1st chapter. Dod- 
dridge and Thomson translate it the "Genealogy of Jesus," The 
former, however, observes, that ymfts corresponds with the He- 
brew Teledeth) which sometimes signifies the history of a person's 
life." Simon, the Jesuit, translates the Vulgate into French, as 
Doddridge and Thomson have the Greek into English. Beza has 
it "liber generatioiiis," and James' Translators follow him — "The 
Book of the Generation." Vitringa contends that it should be 
translated history m this place, and Dr. Adam Clark is of the same 
opinion. We find the phrase occurring frequently in the Septu- 
agint as equivalent to the term History; and have accordingly given 
it in the text. But with these documents before him, let th& 
reader judge. 

NO. III. 

"Jngejl of the Lord," Dr. Campbell has here translated trie 



•MX. 

d in most other places he 
franalal I . he has Bp< edit d 

ar-fifths of the namber of times this 
wf.nl occurs; in all of which perspicuit) requires it should be ren- 
dered meseenger. In one of two cases he prefers to give the terra 

)." But as there is no r.*,,w difficulty in the way of an 
ill than of a Greek scholar, in determining whether an earthly 
or heavenly messenger is intended, and as it I-, universally admit- 
ted that the term I sponds to the G 
word J-)-, .-, uniformity in translating such words is doub 
least ( xcep'ionahh j and n here the inspired writer al« a\ b use a one 
and (he same term, we should always imitate him: eapecially when 
we have a term es ictlj correspondent Tic only instai 
Dr. Campbell giv< s, in which Ik- would prefer the Greek 

to the English word /, , ia llatth. xi. 9. 10. and in 

that passage the King's translators have it m I 

fortius preference is— that the passage is quoted to show thai John 
>\ as more than a prophet. Hut the spirit of this is just 

as apparent to an English reader, as it was to th' d the 

original of Matthew, lie very justlj that the epithet 

heavenly, may frequently be prefixed to the. word messenger, with- 
out being considered in the light of an interpolation or a supple 
ment. 

NO. TV. 

Doctors Campbell and Macknight have not only occasionally 
translated Qaaflier/utof and fiuz-'ic-y.-j, by the word immersion, but 
have contended in their notes that such is its meaning. We shall 
give their own woids: and if Paido-Baptists quarrel with the trans- 
lation, the controversy is with their own Doctors, and not with us. 
We love uniformity where no violence is offered to the 
What they h vein this instance sometimes done, we haw- a 
done, and for the same reasons which they have given, 
sectarian jea'ousy may exhibit itsjelfon this occasion, w< 
i'or. whether the reader may believe us or not, we declare in the 
presence of Him who searches the hearts, that no interes*, in- 
ducement, or consideration, could, in an undertaking so s 
and responsible as that in which we are engaged, cause us to de- 
part in the least respect from what we believe to be the meaning of 
the sacred penmen. Butin this instance we do not depend upon 
our own judgment only, but upon the intelligence and car . 
these Presbyterian translators. Let the reader examine their own 
testimony. 

"Campbell's Dissertations vol. 2. p 2.3. " "In several modern 
languages we have, in what regards Jewish and Christian rites, 
generally followed the us>ge of the old Latin version, though the 
authors of (hat version have not been entirely tin form in their 
method. Some words they have transferred from the original into 
their language; others they have translated. But it would n 
ways he easy to find their reason for making this difference. Thus 
the word 7rtf,iroju.n they have translated cirrumcisio, which exactly 
corresponds in etymology; bill the word },'~~:7-jx they have re 
tsjnedj changing- only the letters from Creek to Rumun. Yet the 



APPENDIX. 393 

latter was just as susceptible of a literal version into Latin as the 
former. Lnmersio. tinctio, answers as exactly in the one case, as 
cirtumcisio in the other. And if it be said of those words, that they 
do not rest on classical anthority, the same is true also of this. Ety- 
mology, and the usage of ecclesiastic authors, are all that can be 
pleaded. 

"Now, the use with respect to the names adopted in the Vuk 
gate, has commonly been imitated, or rather implicitly followed 
through the western parts of Europe. We have deserted the 
Greek names where the Latins have deserted them, and have 
adopted them where the Latins have adopted them. Hence we 
say, circumcision* and not peritomy,- and we do not say immersion;, 
but baptism. Yet when the language furnishes us with materials 
for a version so exact and analogical, such a version conveys the 
sense more perspicuously than a foreign name. For 'this reason, 
I should think the word immersion (which, though of Latin ori- 
gin, is an English noun, regularly formed from the verb to im- 
merse, J a better English name than baptism, were we now at liberty 
to make a choice." 

Again, volume iv. p. 128. "Undergo animmersion like that which 
I must undergo, 1 " to (6ct7rTiay.ci o iyou @&7rTi£o/u.xi /Sfljrw&siw. English 
Translation: To be baptized with the baptism that lam to be baptised 
with The primitive signification of fix-mif/A* is immersion; of 
itdLTTTt^iiVy \o immerse, plunge, or overwhelm. The noun «ught never 
to be rendered baptism, nor the verb to baptize, but when em. 
ployed in relation to a reiig'ious ceremony. The verb @x?r<Ti?w 
sometimes, and fiaTrTuv, which is synonymous, often occurs in the 
Septuagint and Apocryphal writings, and is always rendered in 
the common version by one or other of these words, to dip, te 
wash, to plunge. When the original expression, therefore, is ren- 
dered in familiar language, there appears nothing harsh or extra- 
ordinary in the metaphor. Phrases like these, to be overwhelmed 
with grief, to be immersed in affliction, will be found common in 
most languages." 

Again, in his notes on Matthew hi. 11. volume iv. page 24 — "The 
word ficL?nt?ii\', both in sacred authors, and classical, signifies, tQ 
dip, to plunge, to immerse, and was rendered by Tertulhan, the 
oldest of. the Latin fathers, tingere, the term used for dying cloth, 
which was by immersion. It is always construed suitably to \his 
meaning. Thus it is, ev u£-xti, tv <ra> lopS'xvu. But I should not lay 
much stress on the preposition &/, which, answering to the Hebrew 
beth, ma) denote with as well as in, did not the whole phraseolo- 
gy, in regard to this ceremony, concur in evincing the same thing. 
Accordingly the bsp'ized are said uvuCuivuv, to arise, emerge, or 
ascend, v. 16 olttq tx v$<Clo5, and Acts viii. 39. «k lev wf«w6«, from or 
out of the water. Let it be observed further, that the verbs puivte 
and pttvTigeb, used in scripture for sprinkling, are never construed 
in this manner. / will sprinkle you with clean water, says God, 
Ezckiel xxxvi. 25. or, as it runs in the English translation literally 
from the Hebrew, I will sprinkle clean water upon you, is in the Sej>= 



394 IPPfcNDIS. 

tuagint, P.- , :i]V \ not M 

Btrued. P« bo Ex, xxh 21 Leviticus 

vi. 27. xvi, 14. If. id Ca&rtfm been here employed in the sense of 
Tiprinkk, (which as far as I know, it never is, in any use, 
I or classical) (he expression would doubtlefi bavebeei 

**t -J-.:, or tare r» >,. •. agreeably to the examples 
referred to. When therefore the Greek word -, . r. v . is adopted, 
1 ma\ say, rather than translated into modern languages, the mode 
of construction ought to h, may conduce to 

suggest its original import, it is to be regretted that w« li 
much evidence that even good and learned men allow their judge- 
ments to he warped by ti K > sentiments and customs of the 
which they prefer. The true partisan, of whatever denomination, 
always inclines to correct the diction of the Spirit by that of the 
party." It is not necessary to give ail he has said on this theme. 
The above may suffice lo show that we have his authority for this 
rendering. 

We shall now give a mere sample from Mack night who is so 
copious on this subject. As 1 aim at brevity in these notes, I shall 
select one passage from him which fully expresses his views of the 
whole matter— on 1 Peter hi. 21. To these I shall add a few lesti- 
monies from men of note amongst the Paido-Baptists. 

"The antitype Baptism. — The word rtwof, type, denotes a thing 
that is so formed, as to convey an exact image of itself, by impres- 
sion on another substance capable of receiving the imprc^ion. In 
scripture, it signifies * pattern, according to which a thing is made. 
the visionary tabernacle, shown to Moses in the mount, is 
called wrof, a type or pattern, because he was to make the material 
tabernacle exactly like it — Hebrews viii. 5. In scripture likewise, 
;.t:-, a type, signifies an example of moral conduct, to be follow- 
ed or avoided — 1 Corinthians x. 6. 11. The word oewTwre?, anti- 
type, denotes the thing formed in imitation of the type or pattern. 
Thus, Hebrews ix. 24. the Mosaic tabernacles are calicd ttrfriwo/, 
antitypes, or likenesses of the true tabernacle or habitation of the 
Deity, because they were formed according to the rtn-oc, pattern, 
showed to Moses, which was considered as the true tabernacle. 
Farther, because some remarkable persons and events, recorded 
in scripture, were so ordered by God, as to be fit emblems or re- 
presentations of future persons and events, (see Galatians iv. 24. 
note 1.) these persons and events are called types, and the things 
which they represented or prefigured, are called antitypes. Thus, 
Romans, v. 14. Adam is called t-j7tc;, the type of Christ, who on that 
account is called the second Adam. Thus also the water of baptism 
is here called the antitype to the water of the food, because the 
flood was a type or emblem of baptism, in the three following par- 
ticulars. 1. As by building the ark and by entering into it, Noah 
showed a strong faith in the promise of God, concerning his pre- 
servation by the very water which was to destroy the antediluvians 
for their sins; so, by giving ourselves to be buried in the water of 
baptism, we show a like faith in God's promise, that though we die 
arid are buried, he will save us from death, the punishment of cin^ 



APPENDIX. 395 

by raising us from the dead at the last day. 2. As the preserving 
of Noah alive, during- the nine months he was in the flood, is an 
emblem of the preservation of the souls of believers, while in the 
state of the dead; so, the preserving believers alive, while buried 
in the water of baptism, is a prefiguration of the same event. 
3. As the water of the deluge destroyed the wicked antedilu- 
vians, but preserved Noah, by bearing up the ark in which he was 
shut up, till the waters were assuaged, and he went out of it to live 
again on the earth; so baptism may be said to destroy the wicked, 
and to save the righteous, as it prefigures both these events: the 
death of the sinner it prefigures by the burying of the baptized 
person in the water; and the salvation of the righteous, by raising 
the baptized person out of the water to live a new life. These 
things considered, may not our Lord's words to Nicodemus, Ex- 
cept a man be born again of -water, be an allusion to the history of 
the deluge, and a confirmation of its typical meaning. For Noah's 
coming forth from the water to live again on the earth, after having 
been full nine months in the water, might fitly be called his being 
born of water. Consequently, as baptism is the antitype, or thing 
signified by the deluge, a person's coming out of the water of 
baptism, may have been called by- our Lord, his being born again 
of water." 

Simon the Jesuit, a critic of great eminence in the church of 
Rome, in his translation of the Vulgate, on Matthew iii. 11. has 
these words in a note: — "To baptize literally signifies to dip,- and to 
this day, through the east, baptism is performed in no other way, 
according to the ancient practice of the christians, borrowed from 
the Jews." 

The great Whitby, of the church of England, in his commentary 
now before me, repeatedly censures those who depart from the 
true import of this term. I can only give one extract from him. 
It is from his notes on Romans vi. 4. "It being so expressly de- 
clared here, and Col. ii 12. that we are buried with Christ in bap- 
tism by being buried under water, and the argument to oblige us to 
a conformity to his death, by dying to sin, being taken hence; and 
this immersion being religiously observed by all christians for thir- 
teen centuries, and approved by our church, and the change of it 
unto sprinkling, even without any allowance from the author of this 
institution, or any license from any council of the church; being 
that which the Romanist still urgeth to justify his refusal of the 
cup to the laity; it were to be wished that the custom might be 
again of general use, and aspersion only permitted, as of old, in 
case of the Clinici, or in present danger of death." 

Dr. Doddridge, in his Expositor, seems to avoid any criticism 
on this term. Indeed, he often views it with considerable jealousy 
yet he is constrained to translate it sometimes, in order to make 
sense. Matthew xx. 22. "Are you able to be baptized with the 
baptism, and to be plunged into that scene of suffering with which 
1 am shortly to be baptized, and, as it were, over-whelmed for a time." 
And speaking of the eunuch's baptism, he says, "It would be very 
unnatural to suppose that they -went down to the water merely thai 



396 APPENDIX. 

Philip mijrfil take up a Uiti hit hand to pour on the eu- 

Duch;" and admits that baptism was g< nerall) administered by 
immet 

Dr i! omond, on John.siti. 10, i.t7j*/uoc signifies an im* 

-//;, or washing the who 

bop Taylor, in his Rule of Conscience, 3d rule, chapter 4, 
«a\s, "If you attend to the proper (in of the word oa/rtwm, 

it s gnifies plunging into watt r. or dip] g." 

Beza on 
dye bj dipping or washing, and differs from , signi- 

fying to drown, or to go to the bottom at a stone." 

Marti. i Luther, Tom. i. page 71. and Tool. ii. page 19 wa ys , 
"Baptism is ■ Greek word, and may be translated a dipping, 
we dip something into water, that it may Ik.- covered with watt r; 
and though it be forthe most part almost altogether abolished; for 
neitherdo they dip the whole children, Hut o 'e them with 

a little water; they ought nevertheless to be wholly dipped, and 
presently drawn out again; for that the etymology of the word 
seems to require. I would have those (hat are to Ik- I 
be wholly dipped into the water as the word imports, and the 
mystery does signify.* 1 Accordingly m his 'r nslation he styles 
John the Baptist, John the Dipper, or John tl*e Imm 

John Calvin, Just. lib. c. 15. sect. 19. declares, '*The very word 
baptizing signifies to dipt and it is certain that the rite of dipping 
was observe! of the ancient church." 

To these Paido-Baptists of illustrious name, 1 might add a host 
of others, amongst whom would appear Scapula, Stephens, Caro- 
tins Leigh, Bucan, Bollinger, Piscator, Erasmus, Burkitt, Pool, 
Seldon; but it appears superfluous. 

We will give no Baptist authorities, and will not make a remark 
of our own on this subject, save, that if must strikt every reader how 

m translation nf fin word i i 
. •' with all the words joined with if, and ad the 
its appearance on all occasions; and tl 
words ■ ■;' the Paiao-£aptist ceremony would not mak 

if uni term i ccurs. But we 

rest the whole authority of this translation on the criticisms of the 
Romanists, Episcopalians, and Presbyterians. 
NO. V. 

Thomson translates Matthew v. 22. thus: "Whosoever is angry 
with his brother without cause, shall be liable to the Bent e nee of 
the judges: and whoever shall say to his brother, Raca, (a con- 
ious word ) shall he liable to the sentence ofthe Sanhedrim; 
and wl ] say, Moreh, (a reproachful word,) shall be liable 

(to be sentenced) to the vale of fire," or, to the (it-henna of fire. 

In the common translations of this verse, there is a confounding 
of things present and future, of things human and divine, that illy 
comports with the wisdom and dignity of the speaker. What 
affinity exists between judges, a council, and hell-fire! Why should 
one expression of anger only subject a person to human judges, 
and another subject him to hell-fire, in the usual sense of these 



APPENDIX- -597 

words! Now if the terms in this verse conveyed die same meaning 
to us which they conveyed to the audience which the Saviour at 
that time addressed, we would discover a propriety and beauty in 
Ihem which is not manifest in the common translations of ihem. 
The fact is, that the allusions in this verse, are all to human institu- 
tions or customs amongst the Jews; and the judges, the Sanhedrim, 
SJnd the hell lire here introduced, are all human punishments. 
Park hurst observes on the phrase Tawtt ruu Tlopoe, a Gehenna of fire, 
that, in its out-ward 'And primary sense, it relates to that dreadful 
doom of being- burnt alive in the valley of Hinnom. "The valley 
of Hinnom lay near Jerusalem, and had been the place of those 
abominable sacntiivs in which the idolatrous Jews burned their 
children alive to Moloch, IJ.ial, or the Sun. A particular place in 
this valley was called Topkett and the vailey itself, the Valley of 
Tophet, from they/Ye stove in which the} burned their children to 
Moloch." See 2 Kmgsg, xxiii. 10. 2 Chronicles, xxviii.5. Jeremiah, 
viii. 30. 32. xix. 5. 6. xxxii. 35. It appears also that burning- a 
person alive was a punishment inflicted under the law. Leviticus, 
xx. 14. xx. 9. 

The design of the speaker. in this passage goes far to solve the 
difficulties which awkward translations of it have thrown in the 
way. The great error which the Messiah, in this part of his dis- 
course so severely reprehends, is, a disposition to consider atrocious 
actions as the only evils which would subject men to the judgment 
of God. He proceeds to inform his audience that, under his reign, 
not merely atrocious actions, but improper thoughts, contemptu- 
ous and reproachful words, would subject men to punishment. In 
order to exhibit the discrimimuing spirituality of his reign, he 
alludes to human discriminations regarding criminal actions, and 
the diversities of punishment to which transgressors were obnoxi- 
ous, according to the supposed uiulignit) of their deeds. 

The sentence of the city councils, which extended, in certain 
instances, to strangling a person, is one of the allusions. These 
councils were composed of twenty-iliree judges, and were an in- 
ferior court amongst the Jews. The Sanhedrim, or council of 
scvehty-txvo senators, whose sentence authorized stoning to death, 
and which was the superior court of that people, constitutes the 
second allusion. The burning a person aiive in the vale of Hin- 
nom, is the third. By these allusions he teaches his audience that 
anger in the heart, anger. expressed in the way of contempt, and 
anger expressed with manifest malice, would, under his reign, 
subject men to suchdiversiti.es cf punishments as they were wont 
to apportion to atrocious actions, according to their views of their 
Criminality. 

The following translation of this verse is expresswe of the full 
sense of the original. "Whosoever is vainly incensed against Ins 
brother, shall be obnoxious to the sentence of -the judges, (the 
court of twer. ""three;) whoever shall say to his brother (in the 
Way of contempt) shallow brains, shall be obnoxious to the Sanhe- 
drim; and whosoever shall say, apostate -wretch-, (the highest ex- 
pression of malice,) shall be obnoxious to the Gehenna of fire." 1 

34 



ATPKNTHX. 

or tobi 1 alive in the vale e»f Minnom. This 1 

is in substance approved b) Adam Clark, and other critics of re- 

No. \ I 

We would again remind otrr readers, thai those words and phrases 

, without inverted commas, a universally 

conaidcred, nr b} 1 critics and collators of ancient 

iripts, viewed as interpolations or spurious readings. Few 

of them are of murii coi.» » fj lente, and have either crept into the 

text by the ren iastn • i <•! ti mseribers, i erted us su 

may bai e b< en 

kose of such a character arc 

nd easily r!< tected ( oved Greek lext is our 

ntly bom pare the common text. Y> 

;.;it Dr. Campbell has rejected from the text a good many 

sous readings, which are noted in his critical notes. Others 

rked in brackets. It is only the latter, auel 

has not marked as spurious, and yet preserved, which 

Hcise. Although Griesbach Iras rejected them alogether 

• hj it the text, and although some translators have followed him, 

it more advisable to retain them in the way which we 

have done, and let the Engli .mselfestimate their mi 

I aim to place the common reader, as far as 
ibfee, on the same footing with the learned. 
\o. VII. 
xx, 12. ^The kingdom of heaven in invaded." Sec. "The com- 
parison is here to a countr) invaded and conquered." The Serines 
and Pharisees claimed for themselves the chief places in this king- 
and were by their conduct shotting this kingdom against men. 
Publicans and harlots, however, in opposition to the influence and 
e ot those men, received the doctrine of the Messiah, and 
vere, invaded or took possession of that kingdom from 
» the elders and doctors excluded h m. Finally, the Gentiles, 
too, by their faith in the Mess ah, and the consequent boldness, 
took possession of this heavenly kingdom. This kingdom, since 
»t promulgation, admitted every rran to enter it who had 
ness to deny himself and take up his cross. 
NO. A III 
xi 21. The kingly conquests and triumphant victories of the Mesv 
siiih, arc the subject on which. Isaiah dwells on that part of his pro- 
phecy from which this quotation is made. The emblems introduced 
prophet are elesigneelto show the ease with which these victo- 
.'1 be obtained. No trumpets, spears, or torches shall be em- 
ployed in making his laws victorious, lie v. ill not employ such 
weapons in subduing the nations under him; not ewen a bruised reed 
will be broken as a substitute for a spear or lancet; not a spark of fire, 
not c-. ing wick will be consumed or e xtinguisbed; in bring- 

ing nations under his yoke. How unlike his conquests are to those 
obtained by fire and sword! The spear and the torch of ancient 
./! the clangor of trumpets are alluded to in these repre.y 
synUoicns of Me: regal achievement a . 



APPENDIX* 599 

tmentalorrwe have scon have overlooked the design of 
ijos passage, and ha\ made sad work in accommodating a broken 
reed and a smoking wicfcito heart broken sinners. But they have 
not been able to bring these emblems to correspond with his "not 
contending, raising a clamor, nor causing his voice to be heard in the 

.'" while making- his laws victorious. With these remarks we 
fntrnducc Bishop Lowth's translation of Isaiah xlii. 1 — 5. 

"Behold my .servant wliom I will uphold; 

"My chosen in whom my soul delights: 

"I will make my spirit rcit upon him; 

"Jnd lie shall publish judgment to the nations. 

"He shall not cry aloud, nor raise a clamor, 

cause his voice to be heard in the. public places; 

" The bruised reed he shall not break; 

'•'. bid the dimly burning Jlax he shall not quench: 

"He shall publish judgment so as to esbtablish it perfectly- 

"His force shall not be abated, ?ior broken, 

"Until he has firmly seated judgment in the earth: 

"And the distant nations shall earnestly wait fur his law." 
IX. 
As Dr. Campbell's note on this passage, throws light not only upon 
it, but also on Matth. xxiv. 3. and xxviii. 20, we shall give it entire. 
It equally applies to a number of other passages, the most of which 
.shall be referred to it. 

"In the present state — In the future, v: tov-too t« utavi, — iv ru> u-xkcvti. 
E. T. In this world, — in the world to come. The word stale seems 
to suit better here than either age, which some prefer, or world, as 
in the common version. Admit, though by no means certain, by the 
two ctums are here meant the Jewish dispensation and the Christian. 
These we cannot in English call ages,- as little can we name them 
worlds. The latter implies too much and the former too little. But 
they are frequently and properly called states. And as there is an 
ambiguity in the original (for the first clause may mean the present 
life, and the second the life that follows,") the English word state is 
clearly susceptible of this interpretation likewise. And though I con- 
sider it as a scrupulosity bordering on superstition, to preserve in a 
version every ambiguous phrase that may be found in the original, 
where the scope of the passage, or the words in construction, suffi- 
ciently ascertain the sense; yet where there is real ground to doubt 
about the meaning, one does not act the part of a faithful translator, 
who does not endeavor to give the sentiment in the same latitude to 
his readers in which the author gave it to him. This may not always 
be possible, but, where it is possible, it should be done." 
NO. X. 
Wherever the word Church is found in the common version, con- 
gregation will be found in this. We shall let Drs. Campbell and Dod- 
dridge defend this preference. For although they have not always 
so rendered it, they give the best of reasons why it should be always 
so translated. 

Doddridge, on Matthew, xviii. 17. says, "This is one of those 
many scriptures winch would have been very intelligible, if they had 



400 APl-KN., 

notbt 

convinced 

Which an hoi stn 

th • on 

■ 

ntext, 

I 
of 1539 and 1541, i thinly 

pily grown into a U /•//• 

<.d to it, as br. v wn in h>s / ' 

lablentts, p. 7 — i'». Rut it! '/•/, or num- 

as i-. veil known 

nt generally 

is !h re, for a pan ■ iv 17 

. . 
■ // ///<•■ world, al 
in the prps nc of Christ th« h 
ies. ii. 1.) and to dwell 1 1 with him. 

Campbell, on the tr no way of reach- 

ing the i folhr Lord's ins .words 

they must have been and the use that 

then prevailed. ut occurs frequently in the Septua- 

. and is that by which the !l 

d we find used in two different; but related - 

is for a whole/ nation j considered as coiv 
stitutii m0nweatth or polity. Fn this sense the peoj 

[srael ar< denominated rrxm . and -rara > 

The otl tually 

convened, or accustomed to com ene in tl 
applied to tl ore wont I 1 

FTpnagogiie; for ev< wia.. And a 

wore Tway tv) was soim tin •..,.: 1 to signify, not th 
the people; those two Greek words were often used promiscuously, 
as the nature of the thing sufficiently shows that our Lord, in 
rection, could not in the first of the two 

above given, and required that every pf 
made a national affair, we arc under a necessity of understand'-' 
the last, as n lie parficulai m to which the | 

belonged. What rt probability to this, i 

ved, is the evidence we have that th 
actually obtained in the synagogue, and m the primitive church. 
Whatever foundation, therefore, there may be from those: b.v 
Scripture that concern a later perio notion of a church re- 

•ativc: it would, be contrary to all the rules of criticism, to sup* 
pose that our Lord used this term in a sense wherein it could no 
be understood by any one of his hearers; or that he would say am- 
gregatum, jfor so the word literally imports, when he moant on!} a 
Tew heads or directors." 



APPENDIX. 401 

Thomson has generally preferred the term congregation. There 
is no good reason given, nor can there be any produced, for departing 
in any instance, from the acknowledged meaning of a word of such 
frequent occurrence ; and more especially when it is intended that 
this term fitly represents the original one. The term church, or kirk, 
is an abbreviation of the word Kvpuu gikc;, the house of the Lord, and 
does not translate the term iKXK^o-tu. 

NO. XI. 
Campbell's note on this verse is too long for insertion here. We 
shall give a part of it, and a part of his note on verse 56. 

"The son of a god, $w wo?. E. T. The Son of God. Let it be ob- 
served, that the phrase, here, is neither a vice t« Saw, Sun of God, nor 
uios tcv S-ww, a Son of God,- but it is utos dssv, both words being 
used indefinitely, a son of God; an expression perfectly suitable in 
the mouth of a polytheist, like the Roman centurion. The reason of 
my using the definitive article before the word son, is, because it is 
more conformable to our idiom. 

55. Mary Magdalene, Mafia it Mc/.yS~4?.:)Y;i. It might be rendered, 
more literally, arid even properly, Mary the Magdalene, or Mary of 
Magdala, in the same way as lurns Na^xptoc, is Jesus the Naza- 
rene, or Jesus of Nazareth. There can be no doubt that this addition, 
employed for distinguishing her from others of the same name, is 
formed from Mugdala, the name of a city mentioned ch. xv. 39. pro- 
bably the place of her birth, or at least of her residence. 
NO. XII. 
As has already been observed, we have affixed the dales to the 
first publication of these histories, which the most learned antiquari- 
ans, and the most general concurrence of Biblical critics, have affixed 
to them. But we are by no means certain that they were not pub- 
lished sooner. There is a very general agreement amongst the 
learned respecting the places where they first appeared; but not 
respecting the time. The ancient historians of all nations were not 
so exact chronologists as themodern. We thought it moot advisable 
to select the dates in which these writings are most generally ac- 
knowledged to have been in existence. For example, it is more certain 
from ecclesiastical history, that this Narrative was known and read 
in Rome, A. D. 64, than that it was published sooner. But were 
we to judge from the internal evidences of these histories, we would 
conclude that they were published much earlier than the hints and 
allusions of those called "Primitive Fathers," would lead us to sup- 
pose. For, from the writings of Matthew, Mark, and Luke, it would 
seem that they were written before the calling of the Gentiles; and 
that John wrote after this event. John says, "Jesus came into his own 
country and his own people received him not," but to as many as re- 
ceived him (of all nations) he gave privilege to become the children 
of God — which were born not of blood, &.c. not merely of the blood 
of Abraham, but of all nations. In the other narratives, the prophe- 
cies of the calling cf the Gentiles are recorded without a hint that 
they were then accomplished; which is not in accordance with, the 
method of those writers, had those prophecies been fulfilled at the 
time thev were wrote. 

34* 



APPKXIMX. 
NO. XIII. 

criticism, and manv comment I creed luivebecn per- 

I with it. 'I hough wanting . 
.-. u !. has retained ,' now is here 

nhiphel,ue. 
to mate known. Adam Clark thi k than untying 

iot The controversies l>. l\ -, have 

made the difficult] much gr 1 1 r :'• n i1 i allj is. I to b< ar 

just as much against the Socinian at < hypothesis. <>n 

th< i apposition that Jesus ofNazai 
endowi ineritly gifted by the Spir ol 

j oth< r hypoth< ■-'. H< had jui I 
of the destruction of Jem demand the temple, in tin m< 
and circumstantial manner. He had howu that he knew both the 
reason (a term agreed to be equivalent to the hour) and ;>11 the ad- 
juncts and circumstances of that ■. He had 

minutely detailed all the concomitants, and i 

neration standing around him should not pass away, til! - 
thing .he had stated relative to tliis event ' d. This is, 

in other words, declaring thai he knew the d:\y of this ca! 
circumscribes and limits it to a, certain day. But the question pro- 
>os< 1 to him explains the difficulty. He was not asked wheth< r he 
knew the day, but to make it known. in the sumo way he 

i interrogated about "the restoration of the Kingdom to Israel." 
Tit this case, lie says, 'fit was not for then 10 know the thru 
seasons which the Father had reserved to himself, ::r,d did not a 
ize him to make known." And, taking into view the circumstances 
ofthe whole case respecting the destruction of Jerusalem and thej 
temple, and the question asked him, his answer is just equival 
saying, The Father will make it known when bim, but he 

• authorized man, angel, or the Son, to make it known. 
i this sense Paul uses the term know, 1 Cor. ii. 2. "I came to you 
g known the testimony of Cod, for T determined to make 
Known nothing among you but a. crucified Christ/7, In the order of 
irds, man, angel, and Son, the Saviour deeirrcs his owe supc- 
riority to any of them. 

NO. XIV. 
**T!icd thi I land should le enrolled." Macknighfj 

argues with great plausibility that the phrase ria<r*y 7; r oih 
means here no more than the land of Israel. He adduces several u> 
. s from the Septuagmt where it must signify the land of Israel, 
And shews that l.uke elsewhere thusKieed tlie word mjcct//Miw», sucl^as 
chap. xxi. 20- "men's hearts failing them for fear, and for looking 
things which are coming upon the land," of Israel; also, 
Acts xi. 28. a great famine through all the land. This translation 
rids the narrative of a specious objection preferred by some Sceptics, 
viz: that there is no account in all the annuls of Rome, that Cestt 
\ugnstus ever issued such a decree as required the enrolment of all 
the world. 

Concerning the first register or enrolment, Thomson correctly cb- 
tierves, "there were tv.jp enrolments, ti.e first merely for the purpose 



APPENDIX. 403 

of numbering' the Inhabitants:, and the second for assessing- them. 
'The first here spoken of, was in the reign of Herod the great, when 
Cyrenius was deputy governor of Syria. It was done according to 
the Jewish custom, by communities and families, and all were obliged 
to repair to their respective cities or towns, to be enrolled in their 
Beveral families, according to their genealogies. The second, which 
was after the death of Herod, was for assessment, and was made in- 
discriminately. This was the enrolment which offended the Jews, 
and excited tumults and insurrections, and brought on the war which 
terminated in the destruction of Jerusalem, and the utter dispersion 
of the Jews." 

NO. XV. 

" Good wit! nmnn g men." Thomson. "Good will towards men** 
Campbell. We had long since discovered that among men was the 
import of tv in this place. But we are happily relieved from the 
responsibility of so translating it, by finding it done to our hand I .y, 
Thomson. This is the first instance in which we have found Campbell 
inadvertent; but "Homer himself sometimes nods." To say nothing" 
of the rarity of such an occurrence as makes it necessary to translate 
h by towards, (whereas, among is the second most common meaning 
given by Parkhurst and others) the tautology which such a render- 
ing makes in the common version is glaring-. Peace on earth, or from 
heaven and earth, is the same thing 1 as good will towards men; but 
good will among men, is quite different from good will towards men- 
NO. XVI. 

"Being (as was supposed the son of Joseph) the son of Heli." So 
Macknight points it; making it equivalent to, he was supposed to be 
the son of Joseph, but in reality he was the son of Heli. But he is 
not tenacious of this pointing, for he alleges the common punctuation 
conveys the same idea. The Talmudists, the ancient Jews, and 
Christians called Mary, Heir's daughter. It mattered not, according 
to the Jewish idea and usage, whether Jesus were the real or adopted 
son of Joseph-, soon as Joseph was proved to be of the blood royal, 
Jesus was heir to the title and political rights of a prince, legally de- 
scending from the royal family. But still, Matthew lays the chief 
stress upon the fact that Jesus was the natural descendant of Mary, 
whose descent from David was incontrovertible, and therefore con- 
cludes his genealogy by informing the reader that this Joseph was 
only the husband of that Mary of whom Jesus was born. Luke 
traces his pedigree through Mary up to Nathan, the son of David, 
who was the common ancestor of the two families of Jacob and Heli. 

Thomson in his "Harmony of the Gospels," instead of the words 
fas was supposed," reads it *'by law established," and has the follow* 
ing note on the passage: — 

"By comparing this with Luke i. 5. and with the genealogies in Mat- 
thew and Luke, and with Matth xiii. 55. Mark, vi 3. John xix. 
25. it may be concluded that the father of Elizabeth and the mother 
of Mary were brother and sister, and descendants of Aaron; that 
Elizabeth; the daughter of the brother, was married to Zacharias, and 
by him had John the Baptist; and that Eli, a descendant of David 
by the- line of his son Nathan, married the sister; and by her had two 



•KH APPENDIX* 

daughters, if Jesus, nml Mary die wifi 

<>)'( I >ophas and moth t of Jam -, an I Joses, and Simon, and Judas, 
■ding tocusl tiled the brothers of Jesus, he be- 

ing the head of the family: thai Eli, having no son to keep up his 
ih, son of Jacob, ;i descendant of David, 
in the line of Solo i his eldest daughter Man in mar- 

ine agreeing to drop his own line, and enrol himself with Ins 
espoused wife in the family register, as son of Eli. Hence arose the 
mrolmenl ordered by Herod, of Mary's accompany- 
o Bethlehem, notwithstanding the 
advan nicy, that the transfer in the line might 

be made-in the most authentic manner. See (tilth chap. iv. and in 
Equities of Athens, we set- how scrupulous and exact 

)!'t. 

•'•A' " It may ho necessary to t the 

I into tribes, the tribes into comra 
the communities into families and houses of families; and t 

city and town, public registers were kept, in which all the 
- ithal even one might haw it in his po 
s father th family, and comn 

and tribe, up to its head. Of these registers we have ample spe< 
bron. chap i — t Kxifi. ixiv. \\\ xxvi and etsewhi 
R ord /' - : i r is often used to denol 

ord Son, descendant^ and when the word Son 
as it often is, it denotes or marks the person to be the head of a subor- 
dinate familyi and the Moid (which, in my opinion, is imp] 
rendered) begot only marks the line of descent." 
NO XVII 
"Second Prime" — "Amongst the different translations which are 
given of the term /s^j.t:.?:? 1 find nothing but conjecture; and 
therefore think i1 is the safest way to rend; r the word bv one 
similar!} form d in our language Th s is what all the ues; I 
1 itors have done in Latin. The common version has, in th 
neither followed the letter, nor given us >.vr»rds which c i vey any 
determinate BCrtse.**— Campbell's Criti* 

''This is, 1 apprehend, the d»y wb< n the sheaf i 
offered— the seco >d day feer the passover, and e H.sf of the 
fifty days to Pentecost. See ch. xxiii. 1J. 16 " Thomson, he 
Macknighr. Doddridge ln»3 it, "The first Subbath after t!ie u t- 
leavened bredti. This exposition he gives, be says, "with much 
hesitation. " 

NO. XV! II, 
u Tn an sratory." — A house or place of prayer, of which 
Jews, according to Josephusand Phtlo, had many. Luke 
tions another, Acts xvi. 13 — 16. Even Juvenal, the •:; 
and satirist, alludes to these houses, commonly built in re 
situa'i >ns, near rivers. 

"Ede ubi cbnsisras, in qua quaero proeetucha." — Campbell ob- 
serves on the word prt ruction, that it is sub- 

versive of the analog) oi the i»reek language to translate it as in 
the common version. 



API»EN»IX. 40j>, 

NO. XIX. 

The thorn in your own eye. Campbell. The splinter in you own 
eye. Thomson. Either of which expresses the meaning of the 
Original. 

NO. XX. 

The extract which Luke gives of the Sermon on the Mount, 
accords with our remarks in the preface to the historical books on 
the methods by which each of these historians follows up his de- 
sign. Luke omits all these parts of it which pointedly referred to 
the common errors, customs, and traditions in Judea. He relates 
such parts of it as were of a general nature, and applied to all 
peonle eoually as to those in Judea. 

no. xxr. 

Into hades ferj aSy,v—ix ytwtiti Hades, or aJ»c, is very improperly 
translated hell in the common version. It is compounded of «, 
negative, and <JVsv, to see; and literally means hidden, invisible, or 
obscure. Tavva, which is also translated hell, is compounded of ,§e, 
valley, and Hinnom, the name of a person. There is a great 
impropriety in translating two words, so different in their deriva- 
tion and meaning, by one and the same word in our language, 
Gehenna occurs neither in the Sepiuagint Greek of the Old Testa- 
ment, nor in any classic author extant in the world. (See note on 
Matthew v. 22.) Both Tophcl and Gehenna, amongst the Jews, 
came gradually to express a state of torment; and, at the time of 
the Messias, were frequently used to denote a future state of pun- 
ishment. It is suitably enough translated hell in our language, 
because the ideas attached to the English word hell pretty 
much correspond to the ideas attached to the word gehenna 
about the christian era. But this is very far from being the true 
import of the word hades. The term hell by no means conveys its 
meaning; nay, it is a very erroneous representation of it, as Doctor 
George Campbell has proved in a dissertation of 50 octavo pages, 
from which we have extracted the substance of the greater part of 
our remarks upon these words. 

There being no one word in our language which corresponds to 
the term hades, lie is obliged to retain and explain it. lie always 
translates the term gehenna by the term hell. We have uniformly 
followed his method in the books which he did not translate, and 
consequently where the word hell is found in this translation, the 
reader may be assured it is gehenna in the original. It occurs just 
Limes in the New Testament; and as it was better understood 
in Judea than in any other country, and amongst the Jews than 
afnoTTjfst any other people, we find it never adopted in any letter 
or communication to the Gentiles In the Testimony of Matthew 
Levi it occurs seven of these twelve times; in Mark's Testimony it 
occurs thfee. times; in Luke, once. It occurs once in the Epistle of 
James, addressed to the feweive tribes in their dispersion. For ihe 
reference and examination ot the reader, we shall note down a!l 
these passages in order.- — Matthew v. 22. 29* 30. x. 2d. xviii. 9. 
xxiii. 15. 2.3. Mark ix. 3'4 44. 47. Luke x ii. 5. James iii. 6. With 
the exception of the lust mentioned passage, in every other it &. 



API 

quoted from the lips of Jesus. Doctor Campbell men< 

pgMaMI where it is used figuratively, .lames iii. 6. and 
Matthew xxiii. 15. to these we a, Id Matthew v. 22. In the others 
! opinion that it relates to the future punishment of the 
wicked. 

lee occurs eleven times in the* NeW Testament) and in the 
king's version is translated ten times by the word hell, and once by 
the term ^rarr, viz. 1 Corinthians xv. .v">. The p re it ' 

is found we will also note down: Matthew xi. 23. xvi. 18. I.uke x, 
15. xvi. 23. Acts ii. 21. lationsi. 1». vi.8. zz. 13.14* 

We have the word hell about thirtvJhrm times in the king's 
translation of the Old Testament. In two of these it is, in the 
Septuagint, 8«</7of, death, and in th'n ly-ouc it is hades. Bat th y 
were constrained sometimes to depart from the term heU t becaiise 
it was too glaring a perversion of the original; as when Jacob says, 
"You will bring my grey huirs with sorrow to the grave." "1 will 
go to the erave mourning." "() ^Tinr, where now thy victor;.'." 
In these places it would not do to have translated it Kelts yet they 
might as well have translated it by the term hell m these passage! 
as to many others. For the same reason that they abandoned the 
term hell, 1 Corinthians xv. 55. they weie constrained to abandon 
it several times in the Old Testament. 

For the same reason that it does violence to the original to trans- 
late either the Hebrew word sheol (which the Seventy translated 
hades) or the Greek word hades by the English word hell; so it 
destroys the sense of many passages to render it by the term 
grave. Although this term may have, in the Hebrew idiom, some- 
times expressed their sense of hades, or its Hebrew represen: 
heber, this now is very fax from being the case. The term grave 
with us denotes the mere receptacle of the boly, whereas the 
mansion of spirits separated from the body, is, by us, supposed to 
be quite different from the grave. According to our views, we 
should call the receptacle of the body . . and the place of 

departed spirits hades. 

To explain the term hades, it must be observed that there are 
three states of human spirits entirely distinct from each odier. 
The Jirst state of human spirits is in union with an animal body. 
This state terminates at death. The second state is that in which ' 
human spirits are separated from their animal bodies. This com- 
mences at death and terminals with the resurrection of the body. 
This is precisely what is called hades. The third state commences \ 
with the re-union of the spirit and body, and continued ever after, ' 
Hades is said to be destroyed when the third state comifltfH.es. 
The termination of hades is clearly foretold by John in these words, 
*'Death and hades were cast into the lake of fire. This is the 
second death." To say, as the common version sa\s, that death 
and hell were cast into the lake of fire, or into hell, is very absurd 
and unintelligible. It holds out the idea that one hell is to be de- 
stroyed in another. 

I » the anticipation of he termination of hades, Paul exe'aims — 
a death, where now thy sting!— -O hades, where now thy victory'." 



APPENDIX* 407 

The passage which Paul quotes is from Ilosea xiii. 14. and reads 

tllUS; — 

"Iivill ransom them from the power of hades; 
"J -will redeem them from death; 
"O Death, I -will be thy plague! 
"0 Hades, /will be thy destruction ! 
O death, thy power to separate spirits from their bodies, is no 
more! O hades, thy dominion over disembodied spirits, is de- 
stroyed! 

Both the ancient Jews and Pagans supposed that hades, the 
region of departed spirits, was just as far below the earth as the 
distance from heaven to earth; and therefore we find allusions in 
the old and new scriptures to the common views of men in applying; 
these words. Thus we find Jonah, when in the depths of tne sea, 
speaking of himself as in hades. Thus David sa}s, ' If I ascend to 
heaven, thou art there; if I make my bed in, or descend to hades, 
thou art there." In Job, too, the knowledge of God is said to be 
"higher than heaven, and deeper than hades." And in this style 
the Saviour speaks of Capernaum: 'Though thou art exalted to 
heaven, thou shalt be brought down to hade?," This is a strong 
way of expressing greatness of privilege, and the deprivation that 
Will ensue the neglect or abuse of it. 

But it will be objected that Dives is represented a3 being in 
torment in hades,- and that, consequently, the state of the con- 
demned, or what is called hell, is fitly enough denoted by this 
term. "This is the only passage," says Dr. Campbell, "in holy 
writ which seems to give countenance to the opinion that hades 
sometimes means the same thing as gehenna." In reply to all ob- 
jections derived from this one passage, it is to be nottd — 

1st. That before the Captivity, and the Macedonian and Roman 
conquests, the Jews observed the most profound silence upon the 
state of the deceased, as to their happiness or misery. They spoke 
of it simply as a place of silence, darkness, and inactivity. 

2d. But after the Hebrews mingled withthe Greeks and Romans, 
they insensibly slided Into their use of terms, and adopted some of 
their ideas on such subjects as those on which their oracles were 
silent. Hence the abodes of Elysium and Tartarus became familiar 1 
amongst the Jew-; and as the Greeks and Romans had theirgardens 
and fields of delights in hades, and their tartarus in the same region; 
so the Jews assimilated to them, and had their garden of Eden or 
paradise, and their tartarus, all within the boundaries of hades. 
So Abraham's bosom, or paradise, was the abode of the happy- 
separated spirits, and tartarus was the abode of the wicked. Even 
Peter, a Jew, and an apostle of Jesus Christ, adopts their word 
tartarus, and says, (2 Peter ii. 4.) that God cast the angels that 
sinned down to tartarus. In the common version it is hell; but in 
the original it is neither gehenna nor hades, but tartarus. Now the 
fact is, that these terms being thus introduced, must have had some 
cf the ideas of the people that first used them attached to thenv, 
And that there is, in the christian revelation, a degree of happiness 
and a degree of misery allotted to disembodied spirits, is beyon4 



108 APPENDIX. 

doubt or deputation; and also, that perfect happiness and mi 
or happiness and mi i in their highest degret b, do not commence 
until the re-union of spirits to thtir bodies at the resurrectioi 
•ommon idea, and clearly taught inthe christian bonk,, in 
then, then id, there are rewards and pt 

ments. rhere is a paraditei6r an Abrat md there is a 

.-, in which tliH evil angels are chain d, and tie spirits of 
wicked men ingulphedt !i I ms in 

Abraham* b bo*om t were both in hade*. Jesus un<l the converted 
thief were togeih were together ii I 

But Jesus i ontinut H in had i but thret da} s and nights; for ot him 
these ' n: •' l hoil w ilt not h 

nor suffer mj body lo see corruption in the grave.* 1 'I his- solves a 
difficult} v. From the g< od spirit ot Bamui 1 

saying to the wi< • and ihy wont U 

with me" — vhr. in hades. 

3d It is remarkable that the words' in construction with hiul(s t 

always corresp< 
and those joined ti 1 hell perjf ptly suitable to the id- 

tached to them. Hence Lazarus is said to be carried away, not up 
to Abraham's bosom; but when Jesus leaves hades and the earth, and 
enters heaven, he is said to be taken up into keaven, Inthe G 
text there is an exact uniformity which is not preserved in the English 
translation. Sometimes the king's version has an up or a rA. wn which 
is not in the original; as in Paul's account of the two visions and 
different revelations^ had in heaven; it is not caught uf>, but c 
moatji but of this in its own place. There is, then, no repugl 
in the account of Dives and Lazarus to the above criticisms on hades 
and gehenna. For liades is represented as the receptacle of separated 
spirits, whether good or evil — whether happy or tormented; in which 
there is a paradise, an Abraham** bosom, and in which there is a 
fartarus, between which thjere is ah impassable gulpb- The happi- 
ness of those in paradise, and the miser} of those in tartarus, win be 
augmented to perfection when hades shall be destroyed — when right- 
eous spirits shall be united to their glorified bodies, and w hen the 
wicked shall be cast into hell. 

As these remarks will be applicable to so many passages, solve c « 
many difficulties, and preclude the necessity of other references, we 
shall j"St add another — That, as we have seen in the instance of 
Capernaum, this term is sometimes used figuratively, as almost all 
terms are. Even Moses is, figuratively, a god to Aaron- In the 
New Testament it is once more used figuratively in connexion with 
the word gates. The gates of hades shall not prevail against the con- 
gregation of disciples built upon the Hock — "The gates of hi 
Dr. Campbell observes, "is a very natural periphrasis for d 
"We have sufficient evidence, sacred and profane, that this is its 
meaning." Both the seventy translators and the t 
them thus. Hezekiah -d .•.■, as equivalent to death.- "I 

Sftid, T shall go to os," i. e. / should die, but I have 

recovered. So Homer* wtas eu&u nv?-'!, translated by Pope— 



APPENDIX. 409 

"WAfl van think one thing, and another tell, 
ii My soul detests him as the gates of hell.'''' 
I hate liim as death. To say, then, that the gates of hades shall not 
prevail against the church, is, in other words, to say, It shall never 
die — it shall never be extinct." 

NO. XXII. 

The import of the term B\u?$»/ui4, translated blasphemy, detrac- 
tion, calumny, is the same whether God or man be the object. So 
the Saviour expounds it — "all manner of detraction or blasphemy 
may be forgiven unto men, save the detraction from the Holy Spirit." 
Whatever is necessary to constitute slander, calumny, or detractions 
as respects men, is necessary to constitute it as respects God. There 
can be no detraction or blasphemy, therefore, where there is not an 
impious purpose to derogate from the Divine Majesty, and to alienate 
the minds of others from the love and reverence of God." Blasphemy 
is a Greek word, and its English representative is the term detraction , 
or calumny. It is now used in a latitude very different from its applies • 
tion in the New Testament. Polemic writers on "Modern Theology'-' 
are frequently accusing one another of "blasphemous opinions, 
thoughts, and doctrines." In the scriptures it is only applied to 
words and speeches. Concerning the blasphemy against the Holy 
Spirit, Campbell observes that "it is certainly not of the constructive 
kind, but direct, manifest, and malignant. It is mentioned as com- 
prehended under the same genus with abuse against man, and contra- 
distinguished only by the object. It is explained by being called 
speaking against. This cannot have been the case of all who disbe- 
lieved this mission of Jesus and denied his miracles; many of whom, 
we have reason to think, were afterwards converted by the apostles." 

To me it appears evident that the "detraction from," commonly 
called ii che blasphemy against the Holy Spirit," was a sin of the 
tongue. It was not "a sin of the thought." In other words, no 
person did commit this sin simply by thinking, however sinful his 
thoughts might have been. Nor could he commit this sin by ex- 
pressing his real convictions, however erroneous they might be. To 
constitute it, it required that the tongue was employed maliciously to 
express what were not the genuine convictions of the mind concerning 
that agent by which Jesus confirmed his mission. 

no. xxm. 

In this instance we have preferred Thomson to Campbell, or any 
other translator. Campbell has it, "I will p nil down my barns and 
build greater, and there I will store up all my product and my goods.'* 
instead of barns, storehouses,- instead of product, produce. AttqSws 
signifies either barn or store house. As men do not lay up all their 
'produce and goods in barns, Thomson is to be preferred, 

NO. XXIV. 

"To fill his belly with the earob pods." Thomson. "The carob 

tree, or bean-bearing locust, grows wild in America; the pods con* 

tedning the beans, are long, crooked, and brown colored. In Syria, 

where the tree is common, the swine feed upon them." The term 

ense, applies to any kind of pads containing ajw 

35 



410 APPENDIX. 

. i 

lOt t]i(> 

> 

liatthcl 

NO ' 
upon the « ■' ran % upon 

■ 

■ 

D the drift and SC< 

■ I ; ' '^ - 1 • •'! . to the moun- 

ape, and Let not those in the 

• ountrj i Again, "There shall be great d.stress in the 

upon this people." "Thisvej Clark. 

the phrase ! fthe worltP* 

■1 others, ''the conclusion of (hie i ans the 

d and the temple and the termination of the 

that th« • • or that the land of 

-of those calamiti( I by the M 

■ leed there can be 
: of this prophecy, recorded Matthew 
1 nqt the end of the world, prpjJerlj so 
All the signs of its 
, ints of this era of vengeance, 

tending veng< ance," spoken of in 
the prophecy . du. ng the- nterval between the 

pronunciation of litis prophecy and the cL of the remnant of 

this people, after the demolition of their city, a , a period of 

about 

:nded Messiahs mentioned in this 

. everal are mentioned by Josephus and many alluded to. 

.m prophet led out 30,000 into the wilderness, promising 

iption from the Romans. Felix put the l reater part of 

til, and dispersed the rest. Dositheus, a Samaritan, and 

Theudas, who appeared on the banks of the Jordan, A. B. 45, were 

character. These pretended to be the Messiahs spoken 

pfby Moses. Josephus says, "They deceived many." (W ars, bookii, 

c. 13.) Inning- the reign of Nerp deceivers of this sort were so 

numerous, that some were seized and killed every few days. (An 

Jos. 1). xx. c. 4. 7.) 

As to "the wars and commol ions," this historian affords particular 
and ample information. In the war with the Syrians about their claims 
to the right of the city of Samaria, 20,000 Jews lo.-.t their lives. This 
drew the whole nation into a war, and engaged them in numerous 
Conflicts." In these several wars nearly 80,000 Jews were slain. At 
Scythopolis, 13,000; at Asl • n, 15,000; 1 1 Ptolemais, 2000; at AJex* 

Tetrarctues bvA pro* 



APPENDIX. 'ill 

winces engaged in open wars against each other. Samaritahs againdt 
Jews, and Jews and Galileans against Samaritans. The Jews, 11 
and other nations were engaged in war while Otho and Vitellus con- 
tended for the empire. 

"Famine^ too, and pestilences," their consequent, arfe also men- 
tioned by several historians during this period. Suetonius, Tacitus, 
and Eusebius record the famine during the reign of Claudius Cesar, 
foretold by Agabus. J osephus says it was so severe at .1 erusalem that 
many died .through want of food. " Earthquakes, whether figurative, 
denoting the shakings and revolutions of kingdoms and provinces, or 
literal, denoting the shaking of the earth, were frequent during this 
period. Of literal earthquakes there are mentioned one in Crete in 
the reign of Claudius; one at Smyrna, Miletus, Chios, and Samoa,- 
one at Rome mentioned by Tacitus; one at Laodicea in the r< 
Nero, in which the city was overthrown, as also the cities of Hiera- 
polis and Colosse. This is also related by Tacitus. Another was 
sensibly felt in Home during the reign of Galbo. To these we must 
add that tremendous one mentioned by Josephus, which so terrified 
the Jews in their own land. This earthquake was accompanied with 
dreadful tempests, lightning, showers, swellings of the rivers and 
lakes, and roarings of the sea. 

Of the "fearful sights and signs in the heavens," mentioned in 
tins prophecy, both Tacitus and Josephus give an awful enumera- 
tion. There is mention made of a star which assumed the appearance 
of a sword, and hung over the city a considerable time; of a comet 
which appeared for a whole year; of a preternatural light which shone 
about the temple and the altar; of the ponderous eastern gate of the 
temple, when bolted, opening of its own accord, at the hour of 
midnight; (this gate when open required twenty men to shut it;) of 
chariots of war, and armies fighting in the air, when the sun was 
shining, seen by multitudes; of the voice of multitudes heard in the 
temple at midnight when the priests were officiating, saying, "Let 
us depart hence." A country fellow, called or nicknamed Jesu.?, 
during the space of four years before the sieg'e, went about crying, 
"A voice from the east — a voice from the west — a voice from the four 
winds — a voice against Jerusalem, and against the temple — against 
the bridegroom and the bride — against all the people." The magis- 
trates by stripes and tortures were unable to restrain him. A stone or 
a tyle falling from a house, finally killed him in the act of exclaiming, 
"Wo to Jerusalem, and wo to myself!" Josephus makes the most 
public appeals to the testimony of many witnesses in proof of these 
statements; and Tacitus gives nearly the same account. 

According to Josephus, their fell during the siege, 1,100,000 
In the several wars, 157,660 

In all, 1,357,660 

Of those taken captive, there were, - , - - - 97,000 

Of these, all under seventeen were sold for slaves; those above this 
age were sent to the mines, and thousands were destroyed by the 
sword and by wild beasts at the publ'c shows; 11,000 in one place 
perished through hunger, and on one occasion Titus killed 2500 in 



412 APPENDIX. 

honor of his brother's i 

and the Gentiles became its proprietors it was fii 

Romans, next by the Saracens, nexl bj th 

Mamelukes, and now by the Turks. Thus, assuredly, greal 

came upon this people, and upon thi ; ' I 

During this time th .-, the ap 

blowing the gospel trnttpel through all the Roman 
gathering disciples, or the elect, from the four wring 
and thus the gladtKungs wen proclaimed to all nations I 
g< Deration passed away. So that there 

of the case requires, that this prophecj resp< cted the land of Jud< a, 
the Jewish nation, and the consummation of that ag nation. 

On the word a/-.;, see No. 66. 

NO. XWil. 

"The only stranger in Jerusalem," Thomson. "Arc you 
such a stranger in," &c. Campbell. "Are you the only person who 
sojourns in," &c Doddridge 

NO. XXVIU. 
"He came to his own land, and his own people did not receive 
him." Thomson. "He came to his own home, and his own family 
did not receive him." Campbell. "He came into bis own (territory,) 

yet his own people did not receive him." Doddridge. 

NO. XXIX. 
Campbell has used the ward ghost very seldom, but ought not to 
have used it at all when speaking of the Spirit of God. It never was, 
in any stage of the English language, an appropriate term. With 
its it signifies the disembodied spirit of a dead person. We have 
expelled it from the New Testament. 

NO. XXX. 

Doctor Macknight is of opinion that the sixth hour here is not the 
Jewish, but the Roman sixth hour; and that John, writing so far from 
Judea, does not compute the hours of the day as the Jews did: but 
makes them correspond with the Roman. The sixth hour in Judea, 
was twelve o'clock, noon; in the Roman and our arrangment of the 
hours, and the sixth hour in the evening with us, was called the 
twelfth in Judea. There is some degree of plausibility in his remarks 
upon this hypothesis; but there is not decisive evidence that it is a 
fact. 

NO. XXXT. 

Griesbach has expelled the concluding verse from the 7th, and to 
the end of the 11th verse of chapter viiL from the sacred text as 
spurious. Some modern translators have follow <d his example. We 
have given them in italics, as we do all the spurious readings still 
found in the common Greek, excepting those which our translators 
have expelled. Campbell says, "Many of the best critics and expo- 
sitors of different sects, have entertained strong suspicion; of them. " 
Amongst these he enumerates Calvin, Beza, Grotius, Erasmus, Ham- 
mond, &x. "Eutheiuus, in the twelfth century, is the first who lias 
explained them. And he assures us they are not to be found in the 
most correct copies. They are wanting in many of the most aucien* 



APPENDIX* 413 

and respectable manuscripts. If an interpolation, they arc a very 
ancient one, having been found in some copies before Grig-ens time. 
Some have ascribed them to Papias, in the second century, and others 
say they were transcribed from the apocryphal gospel to the Hebrews- 
There are some internal presumptions as well as external, against the 
authenticity of this passage." The Greeks still read them in their 
copies, though, in some of them they are marked as spurious. Tiny 
do not, however, affect the doctrinal import of the New Testament, 
and nothing of importance depends upon their adoption or rejection-. 
NO. XXXII. 

This sentence, though capable of being interpreted as a prophecy, 
is supposed to have been uttered by Caiaphas, merely as a political 
opinion or advice. His meaning seems to be — admitting Jesus to be 
an innocent person, yet it might be expedient to put him to death to 
save the nation; for if he gathered a party, the jealous Romans 
would suppose it was designed against their authority, and would 
come and destroy, not only his party, but the whole nation. — 
Some of the Sanhedrim, probably Joseph of Arimathea, andNicode- 
mus, had objected to the policy of the Sanhedrim, and Caiaphas 
admitting their plea of his innocence, replied that it was expedient 
for the safety of the nation to put him to death, however innocent 
he might be." Such is the substance of Campbell's note on the pas* 
sage. 

no. xxxni. 

There is an ambiguity here in the original, which, after the English 
translators, I have retained in this version. It may either mean "do 
you love me more than you love these things?" that is, your boats, 
nets, and other implements of fishing, by which you earn a liveli- 
hood-? or, Do you love me more than these men (your fellow-dis- 
ciples) love me? Both can be supported by many plausible argu- 
ments. I incline rather to this second interpretation; but as the 
construction will admit either, and as neither of them is unsuitable to 
the context and the occasion, I thought it the safer method in a trans 
iator, to give the expression in the same extent in which the Evange 
list has given it, and leave the choice free to his readers. — Campbell, 

NO. XXXI V. 

Thomson translates the last verse thus: "There are indeed many 
other things which Jesus did; with respect to them, if they were all 
committed to writing, one by one, even then I do not think that the 
world would cordially receive* the books written." yuptoy sometimes 
signifies to receive cordially. This, however, is the most rare meaning 
of it. It occurs but once m this signiiicatton in the New Testament, 
namely, 2 Corinthians vii. 2. This translation strips tl is verse of the 
hyperbole, which it exhibits in the usual rendering. Doddridge and 
others suppose that it means no more than the number of books 
would be so great that few, if any, would have leisure to read them. 
Either interpretation declares a truth — the one adopted in the text is 
the most natural rendering. Thomson's is the most nigseftius, and, 
perhaps, the true rendering'. 

35* 



414 ifrPExi 

NO. WW 

"V erso 15. " Together.* 1 Doddridge. "Assembled." Thomson 
"Brethren." Campbell. "Men and brethren." Dod- 
dridge and others. It is not M ■■:, bnt d 

umds occur thirteen times in the Acts of Apostles, and 
Bhould invariably be translated f/refAn i in the Greek idiom. 
Campbell gives man; instances of similar inaccuracies in the com- 
mon version. Dem . the best writers in (.recce, Q8( 
:.a in the same way. "Our int e rpre te r s ," nya Campbell, 
"must have proceeded on the supposition that the apostle.-, by 
such compellations, divided their hearers into two classes; one of 
them they barely denominated men — the oilier they more affec- 
tionately saluted brethren. 15ut ihat there is no foundation for this 
conceit is manifest; lor, in that case, the copulative mm must have 
been inserted between the words." 

Thomson lias it, "Jfew, brethren's* 1 but, in our idiom, most un- 
questionably the term men is, in every instance, redundant. In- 
stead of "Men of Athene" we have on the same principle simply 
the word Athenians, and in all similar cases have preferred Camp- 
bell to any oilier translator who adopts the common method. 

NO XXXVI. 

Scctios 2d. — As the number ot references to the Appendix is 
greater in this, and in the suos <juent books of the New Testa- 
ment, than in the preceding, we have collected more under one 
No. than before. The reader will find sundry criticisms, and differ- 
ent translations under one reference, not alwa)s marked in the 
text, (as they would rather have disfigured the page,) but here 
they are marked according to the common divisions of chapters 
and verses. 

Chapter ii. verse". "Divided tongues." Doddridge. "Separate 
tongues." Thomson. Verse 11. '"And the sojourners who are 
Romans, Jews and proselytes." Doddridge. "Roman strangers 
also, both Jews and proselytes." Thomson. 

Verse 23. 'Determinate counsel, and prescience of God. Dod- 
dridge. "Declared counsel and predetermination of God." C ;mp. 
<)£*'Tumi is the word translated declared in Romans i. 4. ^declared 
\o be the Son of God." Common version. "Express counsel." 
Vulgate in the French of Simon. 'Hands of sinners" is t>y many 
critics here understood of the Gentiles. 

NO. XXXVJL 

Verse 37. "Repent." Doddridge. ' Reform." Campbell. As 
ve have always given Campbell's translation of JMmwuu and M» 

'.■.■..U'j. in the bowks which he did not transla T e, as well as in those 
which he did translate, we shall give an extract from h:s dissertation 
on this word and Mtlu.u&.oy.su, both of which are uniformly rendered 
by one English word in the common version. 

"When such a sorrow was diuued to as either was not produc- 
tive, or, in the nature of things, does not imply it, the word 
netanoeo (commonly rendered repent) is rever used. Thus the 
repentance ot Judas, wiiich drove turn to despair, is expressed by 



APPENDIX. 4lo 

ivelameletheist. When Paul, writing to the Corinthians, mentions 
the sorrow his former letter had given them, he says, that, con- 
sidering the good effects of that sorrow, he does not repent that he 
had written it, though he had formerly repented that he had written 
it. Here no more can be understood by his own repentance spoken 
of, but that uneasiness which a good man feels, not from the con- 
sciousness of his having done wrong, but from a tenderness for 
others, and a fear lest that which, prompted by duty, he had said, 
should have too strong an effect upon them. As it would have 
made nonsense of the passage to have I'endered the verb in English 
reformed instead of repented, the verb metanoeo instead of metame- 
lomai, would have been improper in Greek. There is one passage 
in which the Apostle has employed both words, and in such a man- 
ner as clearly shows the difference. In the common version, 
"godly sorrow works repentance to salvation, not to be repented 
of." This is a play upon the word repent, which is not in the 
original. The change in the word plainly shows that, in the judg- 
ment of the Apostle, there would have been something incongru- 
ous in using the same word." Godly sorrow ivorks reformation not 
to be repented of, is a fair and intelligible translation of it. Metanoia 
denotes such a change of mind as issues in reformation; and when 
enforced as a duty, ought always to be rendered reformation; 
Metanoeo by reform, and metamelomai, in my opinion, ought to be 
rendered repeivb." We have so done in all places. Of this luminous 
and convincing dissertation, we have only room for another extract, 
* It may be said that, in using the terms repent and repentance, as 
our translators have done for both the original terms, there is no 
risk of any dangerous error; because, in the theological definitions 
of repeniance, given by almost all parties, such a reformation of 
the disposition is included as will infallibly produce a reformation 
of conduct. This, however, does not satisfy. Our Lord and his 
Apostles accommodated themselves in their style to the people 
whom the> addressed, by employing words according to the re- 
ceived and vulgar idiom, and not according to the technical use of 
any learned Doctors. It was not to such that this doctrine was 
revealed, but to those who, in respect to acquired knowledge, 
were babes. 1 he learned use is known, comparatively, but to a 
few; and it is certain that, with us, according to the common accep- 
tation of the words, a man may be said just as properly to repent 
«f a good as of a bad action. A covetous man wdl repent of the 
alms which a sudden fit of pity may have induced him to bestow. 
Besides, it is but too evident, that a man may often justly be said to 
repent, who nevef reforms. In neither of these ways do I find the 
word fj.fi -j.v out, ever used." 

Verse 42. "In the community, and in the breaking of- the loaf.*' 
Thomson. Verse 47. "And the Lord added daily to the congrega- 
tion them who were cured." Thomson. 
NO. XXXVIII. 

iii. 7. Jesus of Nazaretn. Doddridge. Jesus the Nazarene. 
Campbell. Verse 21. Who was before appointed. Doddridge* 
Who was beforehand proclaimed. Thomson. Regulation of all 



. Doddrid \ Campbell. 

imson md 
;uard. 
. Can be 
I t1 they I). i 1 been with 

Jcju- I heir having been with Je- 

s :s Thomson. \ Doddridge. I lis anotat- 

ed Thomson and Campbell, ttermined. Dod- 

dridge. Determinatety marked out beforehind, i.e. in t !»e pro- 

. Thomson. 14. (>i -eat grace. Doddridge. Great graceful- 
ness. Campbell Chapter v. verie 42. Preach Jesus the Mi 
Doddridge. Publish Lhe glad tidings, that. Jesus is the C 
Thomson. To declare the good news, that Jesus is the Messiah. 
Campbell. 

\X\i\. 
verse 11. Blasphemous words. Doddridge. TJ-- 
proachful words, . Campbell, verse 10. Favor. Doddridge. Grace- 
fulness. Campbell. Preaching the word, Doddridge. Declaring 
the glad tidings of the word. Campbell. On the words uqwrra, 
vt&yi , . and <f.<fwxa the first three commonly 

rendered to preach, the last to teach, lie very justly observes 

lie word preach does not, in our idiom, suitably express 
the precise import of the words employed by the sacred penmen, 
lie says, "no moral instructions or doctrinal explanations, given 
either by our Lord, or by his Apostles, are ever, either in the 

Is or in the Acts, denominated preaching." Kerusso, signi- 
fies to proclaim any news, good or bad. Euangellizo, to declare, 
pu dish or announce, good news only. The former implies that 
the proclamation is open and public, and it may be applied to any 
repetition of the same f'.cr or event: the latter is chiefly used to 
denote the first proclamation of good news: and it may be applied, 
V* hether the annunciation is public or private. Katangello is nearly 
synonomous with Kerusso and euangellizo. "It is an interrm 
term between them. In regard to the manner it implies more of 
public notice than is necessarily implied in euangellizo; but 
less than is denoted by Kerusso. In regard to the subject, though 
commonly used to express good news, it does not express quite 
so much as euangeliizo; but it expresses more than Kerusso, 
whicii generally refers to some one remarkable fact or event, 
that may be told in a sentence or two." The word tUthuko is 
properly rendered by the word teach. It ought never to be 
confounded with the other terms, whose meaning is so different. 
As the word preach, is used in a latitude which the use of 
the aacred writers will not warrant, we ha\e most generally 
preferred the interpretation given by Campbell, to that given 
by any odier transla'or. Were we to adopt one uniform translation 
of these words, adapted to convey the same ideas to an English, 
reader, which the Creek text conveyed to the people who spoke 
that language, we would translate Kerusso, I proclaim; Katai 
I announce, Euangeliizo, I publish or declare good news; and <£< 

. I teach. To this we have generally conformed. If there 



■VPPENU1X. 417 

be any deviation, it is in adopting other words of a similar import 
The ideas exhibited are the same. 

On the word preach, we .shall give one extract from Campbell'*; 
tation, all of which is worthy of the attention of every reader 
capable of understanding it. It is certainly most correct and judi- 
cious Vol.1, p. 373. "To preach, is defined by Johnston, in his 
Dictionary, "to pronounce a public discourse on sacred subjects.* 
This expresses, with sufficient exactness, the idea we commonly affix 
to it. For, we may admit, that the attendant circumstances of church* 
pulpit, text, worship, arc but appendages. But the definition, given 
by the English lexicographer, cannot be called an interpretation of 
the term KJigtwva, as used in Scripture. For, so far as it is from being 
necessary that the Kmjy/uet should be a discourse* that it may be only 
a single sentence, and a very short sentence too. Nay, to such brief 
notifications we shall find the term most frequently applied. Besides 
the word KHtvarm, and x.n^uyjua f were adopted with equal propriety, 
whether the subject were sacred or civil. Again, though the verb 
sofgwo-s-ai always implied public notice of some event, either accom- 
plished, or about to be accomplished, often accompanied with a 
warning, to do or forbear something; it never denoted either a com- 
ment on, or explanation of, any subject, or a chain of reasoning, in 
proof of a particular sentiment. And, if so, to pronounce publicly 
such a discuorse as, with us, is denominated sermon, homily, lecture, 
or preaching, would, by no means, come within the meaning of the 
word xr.ouc-o-M in its first and common acceptation. It is, therefore, 
not so nearly synonymous with tifcto-xae, I teach, as is now commonly 
imagined." 

NO. XL. 

See No. ST. This sentence Thomson translates thus: — "Repent 
therefore, of this wickedness of thine, and beseech God, if indeed 
this thought of thine heart can be forgiven thee. For I perceive 
that thou art for bitter gall, and for a bond of iniquity." Chap, 
viii. 33. "In his humiliation his condemnation was extorted, and 
who shall declare (the wickedness) of his generation?" Newcome. 
"In his humiliation his judgment was taken away; and who shall 
declare his generation?" Doddridge. "In his humiliation his legal 
trial is taken away: who will declare his manner of life. Thomson, 
chap. ix. 11. We have added the supplement to me. The con- 
text requires it. We cannot suppose that Saul never prayed be- 
fore this time. This would be contrary to his own account of his 
former life. But we can very well understand and see the pro- 
priety of his being represented as now praying to Jesus for the first 
time in his life. A better proof of the change of his mind, respect- 
ing the character of Jesus, could not be given than this: — "Behold 
he prays to me." v. 31. Admonition of the Holy Spirit. Camp- 
bell. Consolation of the Holy Spirit. Doddridge. Chap. x. 17. 
"Peter was pondering." Thomson. "Was doubting" Doddridge.. 
NO. XLI. 

Chap. x. v. 22. Instructed. Campbell. Divinely instructed. 
Doddridge. Verse 25. Prostrating himself at his feet, made obei- 
sance. Thompson. And falling down at his teet, worshipped taw*. 



418 APV KM) IX. 

Doddridge: Verse 40. Has granted him. Thomson. Has given 
him. Doddridge. Chapter m. verse 16. We h:tvc supplied the 
words, (on Pentecoat) at illustrative ol ' to which 

Peter refers. Verse 18. Obatruct. rhomson. Prohibit. Doddridge-. 
NO. XL1I. 

Speaking the word. Campbell. Preaching the word. Dod- 
dridge. See No. 39. it is here '■>•■■> to speak. Verse 26, Named 
Christiana. Campbell. By Divine appointment named Christiana. 
Doddridge. Doddridge and Campbell do not agree in interpreting 
U»e word y^y f.(-.. The former will have it to signify 9ome 
communication from God: to be warned, admonished, or instruct- 
ed, from God. The latter argues, that it dies not imply that the 
communication, warning or appointment, comes from God; any 
more than the word warning, admonition, implies from whom it 
comet. Hence, Doddridge supposes that the disciples received the 
name Christians by a communication from Heaven; Campbell, that 
it might have been imposed as a term of reproach by their enemies: 
but the Christians soon adopted it, and gloried in it as the most 
honorable compellation. Chapter xii. verse 9. Waa real. Thorn* 
son. Was true and real. Doddridge. Chapter riii. verse 10, I 
Child of the Devi!. Campbell. Son of the Devil. Doddri 
NO. XL11I. 

"I will give you the sure mercies of David." Doddridge. "I 

will give you the gracious promises to David which are faithful. 

Thomson. Verse 4.3. To persevere in the grace of Cod. Thomson. 

To continue in the grace of God. Doddridge. Verse 45. Contra- 

,-• and rpviling. Thomson. Contradicting and blaspheming. 

•Doddridge. Sec No. 22. 

NO. XLIV. 

"And as many as were determined for eternal life believed." 
Doddridge. "And as many as were fitly disposed for eternal life 
believed." Thomson. So many others — "As many as were disposed ' 
for eternal life believed." Whitby. And all tiny who had been 
before ordained to eternal life believed. Simon's translation of the 
Vulgate, There is no before in the Creek. Some have read it 
thus — As many as believed were set in order to eternal life. Jo- 
seph Mede contended, that the phrase "tetagmenoi eia zoen t.io- 
nion*' was a periphrasis for a proselyte of the Gate. By changing 
the pointing of the verse, Sir Norton Knatchbull has it, "As many 
as were met together (that is all the Gentiles) believed to eternal 
life." We prefer Doddridge, because his translation is as ambigu- 
ous as the Greek. This word is used in the New Testament to 
denote one's own determination as well as that of another. Chap- 
ter 14. verse 4. We also are men obnoxious to the same infirmi- 
ties with yourselves. Doddridge. We are your fellow mortals. 
Campbell. Verse 23. And when they had constituted presbyters. 
Doddridge. Elders. Campbell. They therefore appointed elders 
for them in every congregation. Thomson. 
NO. XLV. 

I will rebuild. Thomson. Build up. Doddridge. Verse 18. 
Now all ins works are from eternr.y, known unto God. Doddridge. 



APPENDIX. 419 

\\ ho ^ioes all thing's known (unto him) from the beginning". Gries- 
bach's improved Greek text. Verse 19. Wherefore I determine. 
Doddridge, My judgment is. Thomson, and common version. 
Verse 37. Barnabas determined. Doddridge. Advised. Thomson, 
NO. XLVI. 
Spirit of Jesus. Doddridge. So Griesbach and other critics. 
Chapter xvi. verse 14. The Lord opened. Doddridge. Had 
opened. Thomson. Verse 20. 22 36. 38 Officers. Doddridge. 
Generals. Thomson. Verse 31. What must I do that I may be 
saved. Doddridge. What must I do that I may be safe. Wake- 
field. The jai'or meant no more than what shall I do to be safe 
from punishment for what had befallen the prisoners and the prison? 
This is, beyond doubt, the sense of the passage, though Paul in his 
rep'y. uses the words in a more extensive signification; a practice 
common in these writings. Wakefield. Chapter 17. 6. Rulers 
Doddridge. Magistrates. Thomson. 

NO. XL VII. 

Hearing somewhat new. Doddridge. Hearing news. Thomson, 
Verse 23. Worship of invisible powers. Doddridge, Demons, 
Thomson. Verse 26. Times foreallotted. Doddridge. Timrs pre- 
viously arranged in order. Thomson. Verse 30. Charges all men. 
Doddridge. Makes proclamation to all men. Thomson. In righte- 
ousness. Doddridge. Righteously. Thomson. Chapter xviii. verse 
5. Borne away. Doddridge Enrapt. Thomson. Verse 11. Sat 
down. Doddridge. Continued. Thomson. Verse 26. To their 
house. Doddridge. Aside. Thomson. Verse 27. By his gift. 
Thomson. Through grace. Doddridge. Chapter xix. verse 3. 
We have supplied the word received, for the same reason the 
King's translators supplied the word given, John vii. 39. Verse 
13, Strolling Jews. Thomson, Vagabond Jews. Doddridge, 
Verse 39. Assembly. Doddridge. Congregation. See No. 
x Chapter xx. verse 7, Prearhed. Doddridge. Discoursed. 
Campbell. Verse 28. Church of God. Doddridge. 01 the 
Lord. Griesbach. Chapter xxi. verse 8. Paul and his com- 
pany. Doddridge. They. Griesbach. Verse 24. With them. 
Doddridge. For them. Thomson, Verse 31. 32 33 Tribune* 
Doddridge. Commander. Thomson. Chapter xxii verse 5. The 
court of the elders. Doddridge. The national senate. Campbell. 
Verse 14. Foreordained thee. Doddridge. Chosen thee. Com- 
mon version. Verse 24. And ordered. Doddridge. Saying, 
Thomson. Verse 26. Told the tribune. Doddridge. Addressed 
the commander. Thomson. Consider what you are about to do, 
Doddridge. What are you about to do? Griesbach. Chapter xxiii* 
1. Conversed before God. Doddridge. Lived before God. Com. 
mon version. Verse 8. We have supplied departed before spirit; 
for it is acknowledged that the Sadducees did admit, that there 
were spirits in men, and only denied their future or separate exist- 
ence. Verse 21. A curse. Doddridge. Anathema. Thomson, 
Chapter xxiv. verse 7- Lysias the tribune. Doddridge, Com? 
mander of the Cohort. Thomson, 



120 APPENDIX. 

NO. XLVIIT. 

r "The Greek word ougwa ftr< -, which properly imports no more 
than election of choice was commonly employed by the Helen ist 

.kws, in our Saviour's time, when the people were much divided 
in their religious sentiments, to denote, in general, any branch of 
the division, and iras nearly equivalent to the English word-, class, 

party, sect. The word was not, in its earliest acceptation, conceiv- 
ed to convey any reproach in it, since it was indifferently used, 
either of a party approved, or of one disapproved by the writer. 
in this way it occurs several times in the Acts of the Apostles, 
where it is always (one single passage excepted) rendered 
We hear alike of the sect of the Sadducees, and of the sect of the 
Pharisees. In bo h places the term is adopted by the historian purely 
for distinction's sake, without the least appearance of intention to 
convey either praise or blame. Nay, on one occasion, Paul, in the 
defence he made for himself before King Agrippa, where it waa 
manifestly his intention to exalt the party to which he had belong- 
ed, and to give their system the preference to every other system 
of Judaism, both in soundness of doctrine, and purity of morals, 
expresses himself thus: My manner of life, from my youth, which. 
was at the fist among mine ow?i nation at Jerusalem, know all the 
Jews, "which knew me from the beginning, if they would testify: that 
after the straitest sect of our religion, I lived a Pharisee." 

"There is only one passage in that history wherein there is an 
appearance that something reproachful is meant to be conveyed 
under the name. It is in the accusation of Paul, by the orator 
Tertullus, on the part of the .lews, before the governor Felix; 
where amongst other things we have these words: We have 
found this man a pestilent fellow, and a mover of selition among all 
the Jews throughout the world, and a ringleader of the sect of the ira« 
znrenes. 1 should not, however, have imagined that any part of 
the obloquy lay in the application of the word last mentioned, if it 
had not been for the notice which the Apostle t. j kes of it in his an- 
swer. But this I confess unto you, that after the way which they call 
heresy, so -worship I the God of -my fathers " — 

"Her*, by the way, I must remark a great impropriety in the 
English translation, though in this, 1 ackowledge, it does but fol- 
low the Vulgate. The same word is rendered one way in the 
charge brought against the prisoner, and mother way in his an- 
swer for himself. The consequence is that, though nothing can 
be more apposite than this reply, in this instance, as it stands in 
the original; yet nothing can appear more foreign than this passage, 
in the two versions above mentioned. The Apostle 9eems to de- 
fend himself against crimes, of which he is not accused. In both 
places, therefore, the w<rd ought to have been translated in the 
Simc manner, whether heresy or sect. In my judgment, the last 
term is the o. ly proper on-; for lie word heresy, in the model 
acceptatioi , lits the import of the original word, as used ii 

the Scripture." 

"In order to prevent mistakes, I shall here further observe, tha 
fjie vrork te zt among the Jews, was not in its ftpplicati9n entirelj 



appendix. 421 

coincident with the same term as applied by Christians to the sub- 
divisions subsisting among themselves. We, if 1 mistake not, inva- 
riably use it of those who form separate communions, and do not 
associate with one another in religious worship and ceremonies. 
Thus we call Papists, Lutherans, Calvinists, different sects, not so 
much on account of their differences in opinion, as because they 
have established to themselves different fraternities, to which, in 
what regards public worship, they confine themselves, the several 
denominations above mentioned have no intercommunity with one 
another in sacred matters. High church and low church we call 
only parties, because they have not formed separate communions. 
Great and known d.fferences in opinion, when followed by no ex- 
ternal breach in the society, are not considered with us as consti- 
tuting distinct sects, though their differences in opinion may give 
rise to mutual aversion. Now, in the Jewish sects, (if we except 
the Samaritans,) there were no separate communities erected. 
The same temple <uid the same synagogues were attended alike 
by Pharisees and by Sadducees, Nay, there were often of both 
denominations in the Sanhedrim, and even in the priesthood." 

"Another difference was, that the name of the sect was not ap- 
plied to all the people who adopted the same opinions, but solely 
to the men of eminence among them who were considered the 
leaders and instructers of the party. The much greater part cf 
the nation, nay, the whole populace, received implicitly the doc- 
drine of the Pharisees, yet Joseplius never styled the common 
people Pharisees. Nay, this distinction appears sufficiently from 
sacred writ. The Scribes and Pharisees, says our Lord, sit in Mo* 
ses' seat. This could not have been said so generally, if any thing 
further had been meant by Pharisees, but the teachers and guides 
of the party. 55 — 

'•But, it may be asked, is not the acceptation of the word, in the 
Epistles, different from what it has been observed to be in the his- 
torical books cf the New Testament? Is it not, in the former, in- 
variably used in a bad sense, as denoting something wrong, and 
blameable? That in those indeed, it always denotes something 
fanltv, or even crimi.iah I am far from disputing: nevertheless, 
the acceptation is not materially different from that in which it al- 
ways occurs in the Acts of *he Apostles. In order to remove the 
apparent inconsistency in w r hat has been now advanced, let it be 
observed that the word sect has always something relative in it; 
and therefore, in different applications, though the general import 
of the term be the same, it will convey a favorable idea, or an un- 
favorable, according to the particular relation it bears. I explain 
rny3ei/by examples. The word sect may be used along with the 
prop'-r name, purely by wry of distinction from another party cf a 
different name; in which case the word is not understood to convey 
either praise or blame. Of this -we have examples in the phrases 
above quoted, thesectofthe Pharisees, the sect of the Sadducees, 
the sect of the Nazarenes. In this way we may speak of a strict 
sect, or a lax sect, or even of a good sect, or a bad sect. If any 
<hing renreheriidble or commendable be suggested, it is not sug 

36 



APPEND 

! by the term serf, but by the words c< Nth it. 

Again, it may be applied to a formed party in I community, con- 
aidered in reference to the whole. It tl e comrnunity, of which 

ct is i part, be of such :i nature as not to admit this subdi- 
v sTon, without impairing and corrupting its constitution, to charge 
theiri w'uli splitting into th., « : - forming parties, is to charge 
them wiih corruption, in v. hat ia most essentia] to them as a society. 
Flei rises all the difference there is in the word, as used in the 
history, and at used in the Epistles of Peter and Paul; for 
are the only Apostles who employ it. in the history, the refe 

!; in ihe Epistles, always of the second." — 

. it has no necessary reference to doctrine, krne 

l • ; us .''• •> 1 to the first passage in which it occurs in 

of the truth of this re- 
in. :•-. ■ ' be a\ You must a'so 
have- It is plain that what !,e reproves under 
the name schism in the former verse, is in efftct the same with 
v hat he bene denominates heresy. Now, the term scbidm I ha^e 
shown already to have there no relation to any erroneous tenet, 
but solely to undue regards to some individual teachers, to the 
prejudice of others, and of the common cause. In another passage 
of this Epistle, where sneaking of the very same reprehensible 
conduct, he uses the words strife and faction 1 ; words nearly coin* 
cident with schisms and heresies; his w hole aim in these reprehen- 
sions, is well expressed in i':'.^c words, that yoti may learn in v*. 
(that i% in himself and Apollos, whom he named for example's 
sake) not to think of then above that which is written, above what 
Scripture warrants, that no one of yon be pnj}\>l up fir one: make 
your boast of one, titer. 

"It mny ho said, docs not this exp'anat'on represent the words 
tchism and heresy ?s synonymous? That there is a great affinity 
in their significations is manifest; but they are not controvertible 
terms. I do not find that the word ryiT-yu schism is ever applied 
in holy writ to a formed party, to which this word is commonly 
applied. I understand them in the Epistles of this Apostle, as 
expressive of different degrees of the same evil. An undue attach- 
ment to one part, and a consequent alienation of affection from 
another part of the Christian community, comes under the denom- 
ination of schism. When this disposition has proceeded so far as 
to produce an actual party or faction among them, this effect is 
termed heresies. And it has been remarked that even this term 
was at that time currently applied, when matters had not come to 
an open rupture and separation in point of communion. There 
was no appearance of this at the time referred to, among the Cor- 
inthians. And even in Judaism, the Pharisees and the Sadducees, 
the two principal sects, nay the only sects mentioned in the Gos- 
pel, and (which is still more extraordinary) more widely different 
in their religious sentiments than any two Christian sects, still 
joined together, as was but just now observed, in all the offices 
of religious service, and had neither different priests and ministers), 
nor separate places for social worship, the reading of the law, pj 



appendix. 423 

the observance of the ordinances." — Camp. Die. ix. — Part \v, 

Verse 13 — An offensive conscience. Doddridge. Without of- 
fence. Common version. Chapter xxvi. verse 13. In the way. 
Doddridge. On the road. Thomson. Verse 18. To bring them by 
the faith that is in me, &c. Campbell. To open their eyes, that they 
nay turn from darkness to light, and from the power of Satan unto 
God; that they may receive forgiveness of sins, and an inheritance 
among them that are sanctified through faith which is in me. Dod. 
Verse 24. Much learning. Thomson. Much study., Doddridge. 
Chains. Thomson. Bonds. Doddridge. Chapter xxvii. verse 21. 
To have gained. Doddridge. Incurred. Thomson. Verse 23. 
To day you are looking for the fourteenth day. Doddridge. Long- 
ing for the fourteenth day. Thomson. Verse 35. Some food. 
Doddridge. A refreshment. Thompson. Proper for. Doddridge. 
Conducive to. Thomson. Apostleship. Macknight. Apostolic 
mission. Thomson. 

NO. XLIX. & L. 
Verse 20. Codhead. Macknight. Divinity. Thomson. When 
thought upon. Thomson. Being understood. Macknight. Verse 
US. Reptiles. Thomson. Creeping things. Macknight. Vei^e 
28. Unapproving. Macknight. Undiscerning. Doddridge. 

NO. LI. 

Who though they know. Macknight. Some who clearly under- 
stand. We have followed the pointing of Griesbach and concur 
in opinion with Locke, that this should be the commencement of 
a new paragraph, and not the conclusion of a sectional d. vision. 
Verse 6. The day of wrath. Macknight. A day of wrath. Thom- 
son. There is no article, prefixed to day in the Greek. 
NO. LII. 

Dr. A. Clark is of opinion that <pu<ru here rendered l by nature? 
is to be understood in the sense given it in Suicer's Thesaurus, in 
Latin, reipsa, revera; in English, certainly, truly, 'When the Gen- 
tiles who have not the law, truly, or in effect, do the things contain- 
ed in the law. So Gal. 4, 8 — '"Which by nature are no Gods.* 
''Which cert ainh are no gods.' So also Ephes. 2, 3. 'by nature 
children of wrath. Truly, inconieslibly, children of wrath even as 
ethers.' 

NO. LHI. 

A propitiatory. Macknight. A mercy seat. Thomson 'IkctVJtpiw 
never signifies propitiation* In the Old and New Testament it al- 
ways sign'fies the mercy seat or propitiatory. 5 It was the name 
given to the golden lid which covered the ark of the covenant on 
which the Shechnah or cloud of glory rested. Improved version. 
So Locke after Mede, argues, 'The antitype of the golden lid is 
Jesus, who is now the i\u.<r]ipicv the propitiatory.' £'.x malim through 
fuith is wanting in the Alexandrian and some other manuscripts, 
but retained by Griesbach. 

NO. LIV. 

We shall give Thomson's translation of this passage: — "And not 
oniy so, but we also boast in God, through our Lord Jesus Christ; 



4 -it \ j ; 

bj whom we hav< lined this reconciliation, on tliis ac- 

count— as sin entered intothii world by one map, and death by sin, 
and to death for which all sinned passed through unto all men: for 
in in the world until (be law: now sin is not placed to 

account where tin re is no law: but death reigned from Adam to 

-. even over them who had not sinned after the likeness of the 

transgression of Adam, who is ■ t\ pe of him who was to come: but 

the free gift is not ai the tranagresaion; for if for the transgression 

of the one, the many died] much more has the favor of t.od, and 
the free gift by the favor of the otlier man, Jesus Christ, sup»-v- 
abounded to the m:tn\ . m,r is tins ivee gift, as in the case when one 
ainned: for the sentence was a condemnation for one offence, but 
the free gift is an acquittal from many transgressions. Tor if for 
the offence of the one, death reigned by that one; much more shall 
they who receive the superabundance of this favor and of the free 
gift of this acquittal, reign in life by the other, namely Jesus 
Christ. Therefore, as by one transgression there was a sentence 
of condemnation for all men; so by one acquittal there is an adju- 
dication of life for all men, For as by the disobedience of the one 
man, the many were ranked as sinners, so also by the obedience of 
the other man, the many will be ranked as righteous." 

In Macknight's translation, the term sentence is supplied out of 
the context, and is not an arbitrary supplement. In justice to 
this translation, we ought to give at least the two following critical 
notes on the leading terms: — 

•'Because i.*.xinu-j., righteousness, is here opposed to x*t*x£///.:/, 
condemnation, our translators took its meaning to be the same with 
i./.uu-r, verse 1C. and therefore they translated it justification. 
But as StK-j-uy.-x no where else in scripture is used for fateuatric, 
and as its ordinary meaning \ ime sense, it is to be pre- 

ferred; especially a->. in the next verse, the apostle represents those 
who have received th 'gift of pardon, as having received the gift of 
righteousness; that i-., the gift of having their faith counted for 
righteousness, and us thereby certain of obtaining eternal life. 
Wherefore, to argue with Beza, that to entitle believers to eternal 
life, Christ's righteousness must be imputed to them, is to contra- 
dict the scripture, which constantly represents eternal life, not as 
:i debt due to believers, which it would be if Christ's righteousness 
were transferred to them by imputation, but as a free gift from God.' 

As MfTatXftfjLit condemnation, in the foregoing clause, denotes 
the Sentence of God, by which Adam and all his posterity were 
condemned to death, its opposite, J. ■ xtion of 

ije, must signify the sentence of God, whereby Adam and ali his 
posterity were Buffered to live a while on earth, and are to be 
laised from the dead at the last day. See verse 9. note 1. The 
benefit of this sentence all partake of; and therefore it is said to 
have come iipon all men. Tliis sentence, called the gracious gift, 
Verse 16. whereby our first parents were respited from ir.sta:.c 
death, is implied in what God said to Eve, Get), hi. 16. Inoorro-m 
th children: and lo Adam, verse 19. In th 



APPENDIX. 425 

tf your face shall you eat bread, till you return unto the ground: and 
to the serpent, verse 15. The seed of the -woman shall bruise your 
head." 

NO. LV. 

This sentence is thus translated by Thomson:— 'So I found the 
commandment which was for life, to be for death.' Some have 
read it thus: 'The commandment which (I thought would lead) 
to life, I found (to lead) to death.' 

NO. LVI. 

In justification of the supplement 'by no means' Macknight ob- 
serves: — Bo I myself now as a slave, serve -with the mind the law of 
God, but -with the flesh the law of sin? Aga av olvtos i-ya>, &.C. Here apa. is 
3 particle of interrogation. See Ess. iv. 88. This question is an 
inference from what the apostle had said concerning his being de- 
livered from the body of death, through Jesus Christ. Being de- 
livered, Do I myself then as a slave serve -with? &c. Translated in 
this manner, interrogatively, the passage contains a strong denial, 
that the person spoken of, after being delivered from the body of 
this death, any longer serves, as formerly, with the mind only, the 
h\v of God, and with the flesh the law of sin in his members, where- 
as, translated as in our English Bible: So then with the mind I my- 
self serve the law of God, but with the fiesh the law of sin, it repre- 
sents the delivered person as still continuing in that very slavery to 
sin, from which he says he was delivered by God through Christ, 
and utterly overturns the inference drawn, chapter viii. 1. from 
what is said in this passage: There is therefore now no condemnation 
to those in Christ Jesus, who walk not according to the flesh, but ac- 
cording to the spirit. 2. For the law of the spirit, he. But if those 
to whom there is no condemnation, walk not according to the flesh ,' 
but' according to the spirit, it surely cannot be said of such in any 
sense, that with the flesh they serve the law of sin,- so that the trans= 
la'ion of verse 25 is utterly wrong, and even dangerous. 

Thomson translates it interrogatively without the supplement, 
thus: (Do I then with the mind serve the law of God s but with the 
flesh the law of sin?) 

NO. LVir. 

Verse 8. Live to, Macknight. Are in. Thomson. Verse 24. 
Hope seen, Macknigh'. Hope attained, Thomson. We do not see. 
Macknight. We do not enjoy. Thomson. Verse 26, Strongly 
complains. Macknight. Intercedes. Thomson, 
NO- LVII1. 

"The love of Christ." Marty understand the love of Christ here 
to be equivalent to our loving Christ, and make the argument stand 
thus: "Shall the distresses, &c. we suffer for his name, quench our 
love to him? By no means." 

NO. L1X. 

("For I myself was wishing to be separated from Christ.") San. 
There can be no doubt but that this clause ought to be' in a paren- 
thesis; for the apostle declares his sorrow was for his brethren, and 
rot on account of himself. And to show his sympathy, he declares 
that he was once like them, wishing to be anathema, accursed, or 

36* 



I 

it< il from Christ. A r eon- 

tempt for J bui of Nazareth. Greek copies read I 

others w-jyj 'a.v, Grieabach. Toone acquainted with the Crei 
guage, with the import of tfl • and tenses, no proof 

need be adduced to show that thii lund in this rent nay 

be rendered, fwi renders it thus: 

(Fori, even I myself Wished the follow < ist to be devoted 

to destruction.) H .' Tori could 

wish that l myself were made an anathema after the example of 
Christ. 1 — Doddridge. He supplU s the words after the <• . ample. In 
the rendering given in the text, the words, AM re sup • 

plied merely tor giving force to the import of the passage; but they 
~re not necessary to make sense. For I myself cot. Id wish to be 
separa'ed trom Christ. Macknight. The Vulgate 
didivish, and not trptarem, T could wish. To make the Greek capa- 
ble of denoting / could wish, the particle «» ir.ust be supplied, 
which some have done, and thereby have obscured the meaning. 
•For 1 could wish myself to be an ai a'hema for the sp.ke of 
Christ.' i.e. to be treated as one devoted to destruction. This i.s 
forced and not in the spirit of the contex'. One modern translation 
lias it, 4 i'or I also formerly boasted myself to be an alien from 
Christ.' This is sufficiently free; and although it may be a 
as respected Paul, it is nut a literal translation of the sentence. 

NO. L*. 

Hated. Macknight, Slighted. Thomson. Jacob have I ' 
more than Esau. Simon's translation \ ulgate. Hated when it is 
used in scripture, as it is often comparatively, it signifies only to 
postpone in our esteem and kindness; for this I need only give that 
one example. Luke xiv. 26-^- See Mai. i. 2 3. I ocke. Verse 28. 
Tor he is closing an account and making a deduction with saving 
goodness. Thomson. 

NO. LSI. 

I commend them. Campbell. [ bear them fitness. Macknight. 
Terse 16. The joyful message of peace; the joyful news of good 
things. Macknight. "Who believes what he hears us proclaim? 
Campbell. Who baa believed our report? Macknight. 
NO. LXII. 

"Whom he heretofore acknowledged. Campbell. Whom he fore- 
knew. Macknight. 

NO. LXII I. 

Measure of faith. Campbell. Proportion of faith. Macknight 
Verse 20. Give him meat. Macknight. Feed him. Thomson, 
xiv. 1. Without regard to differences of ©pinion* Thomson. Not 
in order to the strifes of disputations. Macknight. 

NO. LXIV. 
■ You have a belief; exercise it at home by yourself before God. 
Happy he who upon a strict examination does not condemn him- 
self. Thomson. Chapter xvi. verse 24. Filled with your company, 
Micknight. Satisfied. Thomson. 29, A fulness, Thomson. The 
fulness, Macknight. 



til 



APPENDIX. 42? 

NO. EXV. 

Deacon, eftstxsve?, literally signifies minister or servant. Females, 
as Well as males, were in the primitive church employed as ministers, 
or servants of the church. Their services were various. See the 
epistle to Timothy, and the particular allusions in several epistles to 
those services, hereinafter referred to tins item, 
NO. LXVl. 

"The Greek word fituwpiov occurs frequently in the New Testa- 
ment, and is uniformly rendered, in the English translation, mystery. 
We all know that hy the most current use of the English word mys- 
tery, (as well as of the Latin ecclesiastic word mysterium and the 
corresponding 1 terms in modern languages) is denoted some doctrine 
to human reason incomprehensible: in other words, such a doctrine 
as exhibits difficulties, and even apparent contradictions, which wc 
cannot solve or explain. Another use of the word, which though not 
so universal at present, is often to be met with in ecclesiastic writers 
of former ages, and in foreign Writers of the present age, is to signify 
some religious ceremony or rite, especially those now denominated 
sacraments." — 

"When we come to examine the scriptures critically, and make 
them serve for the'r own interpreters, which is the surest way of at- 
taining the true knowledge of them, we shall find, if 1 mistake not, 
that both these senses are unsupported by the usage of the inspired 
penmen. A Pier the most careful examination of all the passages in 
the New Testament, in which the Greek word occurs, and after con- 
sulting the use made of the term, by the ancient Greek interpreters 
of the Old, and borrowing aid from the practice of the Helenist Jews, 
in the writings called Apocrypha, I can only find two senses nearly 
related to each other, which can strictly be called scriptural. The 
first, and what [ may call the leading sense of the word, is arcanum^ 
a secret, any thing not disclosed, not published to the world, though 
perhaps communicated to a select number. 

"Now let it be observed that this is totally different from the cur- 
rent sense of the English word mystery, something incomprehensi- 
ble. In the former acceptation, a thing was no longer a mystery 
than whilst it remained unrevealed; in the latter, a thing is equally a 
mysteiy after the revelation as before. To the former, we apply, 
properly, the epithet unknown, to the latter we may, in a great 
measure, apply the term unknowable. Thus, the proposition that 
God would call the Gentiles, and receive them into his church, Was 
as intelligible, or if you like the term better, comprehensible, as that 
he once had called the descendants of the Patriarchs, or any plain 
proposition or historical fact. Yet whilst undiscovered, or, at least 
veiled under figures and types, it remained in the scriptural idiom, a 
mystery, having bean hidden from ages and generations. But, after 
it had pleased God to reveal this gracious purpose to the Apostles, 
•by his Spirit, it was a mystery no longer." — 

"I signified before, that there was another meaning which the terra 
p.vs»f»'/ov sometimes bears in the New Testament. But it is so nearly 
yelated to, if not coincident with, the former, that I am doubtful 
tyhetlier I can call it other than a particular application of the same 



KM) IX. 

F the thing be un . il is not d 

whicb 'J metimes 

employed to denote th< 1 from the 

literal, winch is conveyed ui fable, . sym- 

.! action, rej 
this c:i -.«', the tefi parativel}'; for, i 

the meaning intended to be \ the apologue, or parable, 

may be to the intelligent, proves ;» kind of veu. The one i 
were, open to the senses; tl nand reflec- 

tion. Perhaps there was some allusion to tlws import of th< 
when our Lord 6aid to his disciples, To you it is given /<> knout the 
mystery oftht kingdom <f-God\ but lo than thai arc without, all these 
things are done in parables " 

"In tins scn>c puorgMf is used in these words: The mystery of the 
si ven stars winch you ■ aw in my right hand, and the st r> n govien cun- 
dlestieka. The sevt n stars an wte angi Is oj the seven churches, and the 
seven eandlesi Again, in the same hook: 

I will tell you t/.i mystery of the woman, and oj' the beast that carries 
-. There is only one other passage to which this meaning of 
the word is adapted, and on which I shall have occasion to 
afterwards. 2n*s is a great mystery, hut I speak concerning I 
and the church. Nor is it any objection to the interpretation of the 
word mystery here, that the Apostle alluded not to ,, but 

to a historical feet, the formation of Eve out of the body of Adam 
her husband. For, though there is no necessity that the story which 
supplies us with the body of the parable or allegory (if I may 
press myself) be literally true; there is on the other hand no necessity 
that it be false. Passages of true bistory are sometimes allegorized 
by the saesed penmen. Witni ss the. story of Abraham and his tv. o 
sons, Isaac by his ael by his bond woman Jlr.- 

gar, of which the Ap y for ft presenting the 

comparative natures of the Mosaic dispensation *wA the Christian." — 

"Before I finish this topic, it is proper to take notice of ope p. 
wherein the word ftUine*or, it may be plausibly urged, must have the 
same sense with that which present use gives to the English word 
mystery, and denotes something which, though revealed, is inexpli- 
cable, and to human faculties, unintelligible. The words are, With- 
out controversy great is tlu mystery of godliness: God was manifest in 
tfiefUsh, justified in the spirit, sun of angels, preached unto tin 
lihs, believed on in thi world, received ujp into glory. 1 do not here 
inquire into the justness of this reading, though different from thai of 
the most ancient versions, the Syriac and the Vulgate, and some of 
the oldcrt manuscripts. The words, as the}' stand, sufficiently an- 
swer my purpose. Admit then that some one of the articles enume- 
rated may be justly called mysteries, in the ecclesiastical and present 
acceptation of the term; it does not follow that this is the sense of the 
term here. When a word in a sentence of holy writ, is susceptible of 
two interpretations, so that the sentence, whichsoever of the two 
ways the word be interpreted, conveys a distinct meaning suitable lo 
the scope of the place; and when one of these interpretations ex- 
presses the common import of the woid in holy writ, and # the other 



APPENDIX. 42** 

aligns it a meaning which it plainly has not in any other passage of 
Scripture, the rules of criticism manifestly require that we. recur to 
the common acceptation of the term. Nothing can vindicate us in 
giving it a singular, or even a very common signification, but that all 
the more usual meanings would make the sentence involve some ab- 
surdity or nonsense. This is not the case here. The purport of the 
sentence plainly is, "Great unquestionably is the divine secret, ot' 
which our religion brings the discovery; God was manifest in the 
flesh," &.c. .Camp. Dis. ix. Part 1. 

"Xgcv<?/s tttxviu; in the secular times, the times of the ages, or in the 
times under the law. Why the times under the law were called 
Xgovoi ctiwioi, the times of the ages, we may find a reason in their ju- 
bilees, which were etuevss ssecida, or ages, by which all the time un- 
der the law was measured: and so %$ovot uiuvi? the times of the ages, 
is used 2 Tim. i. 9. Tit. i. 2. And so atm; the ages, are put for 
the times of the law, or the jubilees, Luke i. 70. Acts in. 21. 1 
Cor. ii. 7. and x. 2. Eph. iii. 9. Col. i. 25. Heb. jx. 26. And 
so God is called the Rock cuavw, of ages, Isa. xxvi. 4. in the same 
sense that he is called the Bock of Israel, Isa. xxx. 22. i. e. tire 
strength and support of the Jewish state : for 'tis of the Jews the Pro- 
phet here speaks. So Exod. xxi. 6. tig tov euuva, to the age, signi- 
fies not as we translate it for ever, but to the jubilee; which will ap* 
pear if we compare Lev. xxv. 39. 41. and Exod. xxi. 2. See Bar- 
thogg's Cristianlty a Revealed Mystery, page 17. 18. Now that the 
times of the law were the times spoken of here by St. Paul, seems 
plain from that which he declares to have continued a mystery during 
those times, to wit, God's purpose of taking the Gentiles to be his 
people under the Messiah : For this could not be said to be a mystery 
at any other time, but during the time the Jews were the peculiar 
people of God, separated to him from among the nations of the earth. 
Before that time there was no such name or notion of distinction as 
Gentiles. Before the days of Abraham, I aac and Jacob, the calling 
of the Israelites to be God's peculiar people, was as much a mystery 
as the calling of others cut of other nations was a mystery afterwards,. 
All that St. Paid insists on here, and in all the places where he men- 
tions this mystery, is to show, that though God has declared this his 
purpose to the Jews, by the predictions of his Prophets among them; 
yet it lay concealed from their knowledge, 'twas a mystery to them, 
they understood no such thing; there was not any where the least 
suspicion or thought of it, till the Messiah being come, it was openly 
declared by St. Paul to the Jews and Gentiles, xvnd made out by the 
writings of the Prophets, which were now understood." 

Locke on the Romans, page 345. 
NO. LXV1I. 

Call on. Macknight Invoke. DondrMge. Verse 10. Schisms. 
Campbell. Divisions. Macknight, See No. 43 Perfectly united. 
Thomson. Compactly joined. Macknight. Verse IB. For the 
preaching which is 6bnceruing r -he cross. Macknight. For this 
doctrine, (the doctrine of the cross.) Thomson. Verse 23. We 
preach Christ crucified. Macknight. We proclaim a crucified 
Christ. Thomson. 



430 AIM'KNMX. 

NO. I \\ 111 

"Mystery. Macknight. becret. Campbell. See No. Co. of the 
words myttery, bla»phemg t htvcfii, and schism, we adopt Campbell'u 
Bterpretmtion in preference to an) other. 

NO. LXIX. 

Explaining spiritual things by spiritual words. Thomson, Dod- 
dridge, Macknight, and many others. Chapter iv. 6. [Teacher] 
supplied by Thomson. Chapter vii. 6. Marry a woman. Thomson. 
Touch a woman. Macknight. Verse 26. Tor a man who was a 
virgin. Unmarried. Thomson. 

NO. ).\\\ 
This, however, I siy for your own profit, not that I may throw 
a bond on you, but to lead you to what is honorable, and well be- 
coming the Lord, without forcible dragging*. Mack night. We 
have given Thomson in the text. Verse 40. And I am certain that 
even I have the spirit of God. Macknight. 1 think [in this] 1 have 
a spirit of God. Thomson. Chapter viii. verse 3. M':t if any one 
love God, the same is made known hy him. Macknight. Acknow- 
ledged by him. Campbell. 

NO. IAXI. 

Campbell has written a dissertation of more than thirty octavo 
pages, equal to about 11 of these, on the words fmf&ixtt, Cmu.u., 
and J.ux-.mv, all rendered in the common version devil. O A;u. £-./:-, 
the devil, as a proper name, applies exclusively to the arch apostate 
Satan. The others are never confounded with it in the sacred 
scriptures, but are applied to an order of beings represented as 
very numerous. Diabolos means calumniator, traducer, false ac- 
cuser; and is sometimes in this sense, in the singular number, 
applied to human beings. Thus it is applied to Judas. And in 
the plural number Paul applies it three times, 1 Timothy iii. 11. 
2 Timothy iii. 3. Titus ii. 3. Twice it is rendered false accusers, 
once slanderers, applied to both males and females. 

"What the precise idea of the demons, to whom possessions 
were ascribed, then was, it would perhaps be impossible for us, 
with an\ r certainty, to affirm; but as it is evident that the two 
vords, devil and demon, are not once confounded, though the 
first occurs in the New Testament upwards of thirty times, 
and the second about sixty; they can by no just rule of interoreta- 
tion, be rendered by the same term. Possessions are never attri- 
buted to the being termed the devil. Nor are his authority and 
dominion ever ascribed to demons: nay, when the discriminating 
appellations of the devil are occasionally mentioned, demon is 
never given as one." 

"I observe further, that though we cannot discover, with cer- 
tainty, from all that is said in the j^n.pel concerning possessions, 
whether the demons were conceived to be the ghosts of wicked 
men deceased, or lapsed angels, or (as was the opinion of some 
early christian writers) the mongrel breed of certain angels (whom 
they understood by "the sons of Cod" 1 mentioned in Genesis,) and 



APPENDIX. 431 

"the daughters of men" — it is plain they were conceived to be ma- 
lignant spirits. They are exhibited as the causes of the most direful 
calamities to the unhappy persons whom they possess — dumbness, 
deafness, madness, palsy, epilepsy, and the like. The descriptive 
titles given them always denote some ill quality or other. Most 
frequently they are called Trvfofjutrtk diia&ugTci, unclean spirits,' some- 
times Trvtu/ui&ra rov>ipct, malign spirits. They are represented as 
conscious that they are doomed to misery and torments, though 
their punishment be for a while suspended. "Art thon come 
hither," fietpetvtvdu Hptds t "to torment us before the time?" 

"But, though this is the character of those demons who were 
dislodged by our Lord out of the bodies of men and women pos- 
sessed by them, it does not follow that the word demon always 
conveys this bad sense, even in the New Testament. This having 
been a word much in use among the heathen, from whom the 
Hellenist Jews first borrowed it, it is reasonable to expect that, 
when it is used in speaking of Pagans, their customs, worship, 
and opinions; more especially when Pagans are represented a» 
employing trie term, the sense should be that which is conformable, 
or nearly so, to classical use. Now, in classical use, the word sig- 
nified a divine being, though not in the highest order of divinities, 
and therefore not equivalent to '©toe, but superior to human, and 
consequently, by the maxims of their theology, a proper object 
of adoration. "All demons," says Plato, "are an intermediate 
order between God and mortals." But though they commonly 
used the term in a good sense, they did not so always. They had 
evil demons as well as good." — Campbell's Dis. vi. — Part 1. 

We only add, that, as the Jews used the word demon as we do 
the word ghost, it is reasonable to suppose that sometimes this 
term is used to represent the spirits of dead men, many of which 
were worshipped by the Pagans. James evidently speaks of the 
spirits of dead men, when he says, "The demons believe and 
tremble." 

NO. LXXII. 

Took a loaf. Thomson, Took bread. Macknight. In the tenth 
chapter he translates the same term "loaf, 3 ' which ought to be so 
rendered in this passage. 

NO. LXXIH. 

"Now with regard to you, you are a body of Christ, even indi- 
vidual members." Thomson. 

Chapter xii. 1. — The spiritual gifts. Thomson. Spiritual matters, 
Macknight. Chapter xv. 1. — I declared. Common version. I 
remind you in what terms I proclaimed the gospel which I pro- 
claimed to you. Thomson. Verse 2. — If you remember in what 
manner I preached to you, unless indeed you have believed rashly, 
Macknight. If you retain those joyful tidings which 1 delivered 
to you, unless, indeed, you have believed in vain. Doddridge^ 
Verse 36.— Thou fool. Macknight. Simpleton. Thomson. Verse 
54. — That saying of scripture shall be accomplished. Thomson* 
Shall happen the thing which is written. Macknight. 2 Corinthl= 



IBfc APPrVSrtlX. 

una i. 21— In Christ, Macknight. Tor Christ. Thomson. Verse 
[34, — \\ orkers. Mack Bight Promoters. Thomson. Chapter ii. 
6b— The greater number. Macknight. The majority. Thomson 

- lj. 16. and 17. — Smell. Macknight. Odor. Doddl 
Verse 18. — ln Christ. Thompson. Concerning Christ. Muck. 
NO. I.WIV. 
Anathema maranatha. Macknight, Thornton, T) odd rid pre, Vul- 
gate, He/a. Accursed when the Lord comes to judgment, WbUbyj 

and id explained by Doddridge ami many others. Let him be 
separa'«-d. Our Lord comes. So by Kneeland, and others, re- 
puted /.critics in 'die ecclesiastic m 

NO. IAW. 

A new covenant. Thompson. The new covenant Macknight 

The terms Testamenl and Covenant arc indiscriminately u-<.-A in 

the common version, as representatives of the same Greek term, 

The Septuagint invariably translated the Hebrew beritb by 

:w i:-' r y.-/.', and me king's translators uniformlj translated it in 

;hc Old Testament by tJie word covenant, but not so diatkeke in the 

tr TJie term New is added to distinguish it from the Old Covenant, 
that is, the dispensation of Moses. J cannot help observing bj the 
way 1 , that often the language of theological systems, bo far from 

n g us to understand the language of holy writ, tends rather to 
mislead us. The two covenants arc always in scripture the two dis- 
pensations, or religious institutions; that under Moses is the Old — 
that under the Messiah is the New. 1 do not deny that in the latitude 
wherein the term is used in holy writ, the command under the sanc- 
tion of death which God gave to Adam in paradise, like the ordinance 
of circumcision, may with sufficient propriety he termed a estenant' 
but it is pertinent to observe that it is never so denominated in scrip- 
ture; and that, when mention is made in the epistles, of the two 
covenants, the Old .-Mid the New, or the first and the second (f<-i 
there arc two so called by way of eminence,) there appears no r> f< i- 
ence to any thing that related to Adam. In all such places, Moses 
and Jesus are contrasted, the Jewish economy and the Christian, 
Mount Sinai in Arabia, whence the law was promulged, and Mount 
Zion in Jerusalem, where the gospel was first published. 

"It is proper to observe further, that, from signifying the two re- 
ligious dispensations, they came soon to denote the books, wherein 
what related to these dispensations was contained; the sacred \ 
of the Jews being called n vx/xix Ao$m», and the writings super- 
added by the Apostles and Evangelists, * nam ^-'-3 m- We have one 
example in scripture of this use of the former appellation. 'I he 
Apostle says, speaking of his countrymen, "L'ulil this day remaindk 
tkeveUuntaken away in the reading of the Old Testament." The 
word in this application is always rendered in our language Testament, 
"We have in this followed the Vulgaee, as most modem translator^ 
have done. Tnthe Geneva, Trench, the word is rendered both ways 
in the title, that the one may serve for explaining the other, La 

bci Testament e'est a dire La nottvete alliance, &c. in which they 
copied Beza, who says, Teetamentum Nuvum, sivc Fscdus Novum, 



APPENDIX. 433 

That the .second rendering of the word is the better version, is un- 
questionable; but the title appropriated by custom to a partieular 
book, is on the same footing with a proper name, which is hardly 
considered as a subject for civicism. Thus we call Cesar's Diary, 
Cesar's Commentaries, from their Latin name, though very different 
in meaning- from the English word." — Camp. Dis. v. Part 111. 

The Old Covenant and the New Covenant oceupy but a few sen- 
tences. The former is contained perfeet and entire in the word 1 * en- 
graved on the two tables of stone, and the New which was promised 
in the Prophets, Paul presents in a few verses, Ileb. viii. 

NO.LXXVI. 

If therefore our gospel be veiled, it is veiled to them who destroy 
themselves. By Whom the God of this world has blinded the minds 
of the unbelievers, in order that the light of th gospel of the glory of 
Christ who is the image f God, might not shine to them . Macknight. 
Thomson is preferred and placed in the text. Of the numerous ver- 
sions of this passage which we have seen, none is more obscure than 
the common one, none preferable to Thomson, as regards both the 
scope of the context and the import of the original. Some make the 
passage mean: 'If our gospel is concealed or appears obscure in any 
representation of it, it is only when viewed through the medium of 
the t\ pes abolished, in which it was darkly portrayed, by means of 
which the god of this world blinds the minds of those who do not 
believe that those types have been abolished. Such as the Jews who 
contended that their instituted rites would remain unchanged: into 
the merits of which it is not our province to enter. 

Chapter xii. — 'I believe, therefore J have spoken: we also believe 
and therefore speak.' Pierce 1 of Ex on, in a profound criticism on 
this passage, has recovered it out of the hands of those dull commenta- 
tors who, by their glosses, have made it a dead letter. The words of 
David, which were spoken with a reference to Jesus, which are here 
quoted as the words of Jesus, he 'bus paraphrases: <I firmly trusted 
in God that he would raise me from the dead, that 1 might thus glorify 
him by making him known to the world, and therefore I was not de- 
T erred* from boldly preaching that doctrine which I saw would enrage 
men against me, "and cause them to put me to death.' This quota- 
tion just suited the Apostle's design in this passage. He declares lie 
has the same spirit of faith, viz. 'Jesus believed that God wouldraise 
him from the dead, and therefore, in spite of that death which he saw 
would be the consequence, he freely spoke and published the errand 
upon which God had sent him: I his Apostle have the same spirit of 
faith with Jesus, and therefore, though I am always delivered unto 
death, and bear about in my body a resemblance of the death of Jesus, 
yet 1 speak freely and publish the gospel, being well assured that he 
who raised up the Lord Jesus, shall also raise me up by Jesus.' — 
Pierce on some of the Epistles, Appendix, page 41. 

Chapter v. 3. If we go in. Macknight. Having that on. Thom- 
son. Verse 19. The world. Macknight. A world. Thomson, vi. 
1. Now fellow laborers. Macknight. And co-operating with him. 
Thomson. Verse 2. The highly accepted season — the day of sal- 
vation — give no occasion. Macknight. A highly accepted season — a 

37 



I, J APPENDIX. 

i| a j — t; i\ itip^- Thomson. Verse 4. Let us establish. Macknighl 
Approving. Doddridge. Chanter -v »i . 2. Ueccivc us cordiallj 
i. Receive us. Mackuiglit. Verse 10. For the sorrow ac* 
to ( .m(1 works out a change of <■< nducl not to be repented of 
light Itcformation; Campbell, viii. 24-. The glory of Christ. 
Mackni I flory of Christ Thomson. Chapter xii. 23. Caught 

u . Macknight. Caught away. Campbell. Conveyed Thomson* 

NO. JAW II 

The glad tidings of the Christ. Thomson. The Gospel ofChrtst. 
Macknight. Verse 19. Accursed. Thomson. Anathema. Mac- 
knight. ii. 24 Is now proclaiming the glad tidings of that belief. 
Thomson. Now preaches the faith. Macknight. Verse 3. Not even 
ritus. Verse 6. To whom we gave place. Macknight. Neither 
I'itus was compelled! nor did we give place. Locke. 

NO. LXXYNI. 

^'hat the Apostle calls "the truth of the Gospr?' in his argument 
with judsizers is unquestionably this: that the Gentiles in the glad 
tiding* of salvation to t.'tem, through the philanthropy of the God of 
... and Gentiles, were not in bondage to any part of the Jewish 
peculiarity, hut were to be received and treated as fellow-citizens 
.viih the Jewish brethren in the kingdom of the Messiah, without 
submitting to circumcision or any other Jewish institution. Verse 
8. For he who wrought inwardly in Peter, in order to the Apostle- 
ship of the circumcision, wrought inwardly also in me in order to 
convert the Gentiles. Macknight. Thomson is given in the text. 
The parentheses in this chapter are taken from Gricsbach's improv- 
ed Greek Testament. Verse 15 The Gentiles, because idolators, 
were culled by the Jews ti/utx/liXu, sinners, because without law 
t he) were culled a.-y,y.u, lawless, impious. Campbell, Locke, and 
others. 

Chapter iii. verse 1. Inconsiderate. Thomson. Senseless. Mac 
kn'ght. To whe-ra visibly Jesus Christ was set forth crucified for 
you. Macknight. llefore whose eyes Jesus Christ crucified was 
evidently presented among you. Thomson. Verse 20. Thomson 
in the text. Now a mediator is not of one, but God is one. Mac- 
knight. 1 have found considerable difficulty in understanding this 
sentence which appears like an island in the ocean, disconnected 
with any thing homogenial in the context. I find no satisfactory 
solution of it in any of the popular commentaries. I was at a loss 
which of the numerous translations before me to prefer. After a 
long and close examination of the passage, I adopted Thomson's, 
changing the first but to and. This is however of but little import- 
ance, as either will suit the context and the original. 1 find this 
sentence to have much meaning in it. and that this branch of the 
argument would have been defective and inconclusive without 
this sentence. The meaning appears to be this: — 

1. In the Covenant with Abraham which was solemnly ratified, 
God had promised salvation to the Gen'iles, before the nation of 
jterael ex'<sUd» or the Rational Covenant was instituted. From tula 






APPENDIX. 435 

fact Paul argues that the Gentiles should not hearken to the judai- 
r.ers; that they should not practice any of the Jewish peculiarities. 
The Gospel which he now proclaimed to the Gentiles was substan- 
tially announced to Abraham when first called. 

2. But after expatiating on this fact and confirming it with other 
considerations, the Apostle founds his argument upon the nature 
of Covenants in general among men, and from one promise made 
to Abraham. It is notorious that when a Covenant between two 
parties is ratified, no person, except the parties themselves, can 
disannul it. Now, God, one of the parties in the Covenant, made 
the promises to Abraham and the seed of Abraham. This seed was 
a unit; not all the descendants of Abraham, but one of them, 
namely, the Messiah. This Covenant then was ratified with Abra- 
ham concerning the Messiah, and unalterably settled. 

3. Consequently the law, or Covenant with the whole nation of 
Israel, 430 years after this time, could not disannul the promise- 
in another Covenant, concerning persons not present, and there- 
fore no party in that Corenant. 

4. Here the Jew is introduced with his objection. "To what 
purpose then was the law?" Paul shows that it was introduced 
for another purpose than to bestow or secure the inheritance, pro- 
mised 430 years before it was promulgated: and, from the circum- 
stances of its promulgation, completes his argument not yet 
brought to a legitimate close. This law, or Covenant was, says 
he, introduced by angels through the hands of a mediator, and 
could not affect the promise of the Covenant with Abraham, fop 
this plain reason; that the parties of that Covenant 430 years rati- 
fied, were not present. And the Covenant at Sinai was ordained 
in the hands of a Mediator, namely Moses. There was no Media- 
tor between God and Abraham, which proves the superiority of 
that Covenant to the Sinaitic. But the stress rests upon this fact: 
that this Moses, this Mediator wasMot one of the parties of that Cov- 
enant concerning the seed: God it is true was one of them; but 
the Covenant could not be disannulled, 'though it -were but a man' sj 
unless both the parties were present. The sum is this: — 

Now this Moses, the Mediator between God and the natural de- 
scendants of Abraham who were neither of the parties in the 
promise concerning the seed: I say this mediator was not one of 
the parties, and could not interfere with a previously ratified Cove- 
nant. But God was one of the parlies, and might make with the 
fleshly seed of Abraham, by means of a Mediator, any Covenant 
he pleased, which would not countervail any item in the former. 
But as he was one party, he could not insert one clause in the Si- 
naitic Covenant, which would clash with that already ratified; so 
could not by any promise, or after act, exclude the nations of the 
earth from participating in the blessings of the promised seed. So 
much could this Apostle say in a few words. Without this one 
sentence it was to no purpose to argue that the law was 430 years 
after the promise. For it might have been disannulled had both 
the parties concurred, as well at the interval of 430 years, as in four 
hours after its ratification. 



436 APPENDIX. 

•■ 24. Literally, our pedagogue to Christ. (To guidi 
I homson. Doddridge. 

NO. LXXIX. 

Child, children. Maeknight. Minor, minora. Thomson. Verse 
14. And this trial of mine. Thomson. And my temptation. Mac- 
k night. Verse 24. Which things are allegorized. Pierce of Ex 
en. Which things arc an atlegon . Maeknight. Have an allegori- 
cal meaning. The Syriae, the Vulgate Latin, Caatalio, the Italian 
version, the common Trench, and the Low Dutch art- nearly the 
same. Vet Pierce, in a long Dissertation of critical acumen, has 
satisfactorily proved thai there is a most important difference be- 
tween this translation aad those which represent the history here 
allegorized as an original allegbrv. 

Chapter v. verse 5. You are" fallen from grace. Maeknight. 
You are fallen from that favor. Thomson. Literally the favor. 
Campbell Verse 10. Lump. Maeknight. Mass. Thomson. Verse 
13. Cut oil'. Maeknight. Discarded. Campbell. Verse 20. Di- 
visions, heresies. Maeknight. Factions, sects. Campbell. Chap. 
t'i. verse 1. Restore such a person. Maeknight. Set such a one 
right again. Thomson. 10. If we faint not. Maeknight. Without 
b^.,g tired. Thomson, 

NO.LXXX. 

Who has predestinated us to the adoption of sons to himself, 
through Jesus Christ, according to the benevolence of his own 
will. Maeknight. Thomson is inserted in the text. Verse 11. 
Having been predestinated. Maeknight. Having been previously 
marked out in a determinate manner. Thomson. Verse 4. Ac- 
cording as he has chosen us (Gentiles) in him before the founda- 
tion of the world — having predestinated, or Preappointed us to 
the adoption of children. Whitby. Verse 19. Hardness. Mae- 
knight. Blindness. Campbell. 

NO. LXXXI. 

Be angry, hut do not sin. Maeknight. Are you excited to an- 
ger? Do not therefore sin. Thomson. Can you he angry and not sin? 
A contemporary of Doddridge. If you be an.gry, take heed and do 
not sin Whitby. Rotten speech. Maeknight. Co rupt discourse. 
Thomson. Chapter v. verse 8. Inordinate desire. Thomson. Covr.t- 
o-usness. Maeknight, Hammond, Locke, and others have shown 
that Vh&un >:.-* in the Helenistic sense, denoted licentiousness, or 
hisciviousnesj, in the extreme. Verse 31. Be glued. Maeknight. 
Cleave. Thomson. 

NO. LXXXH. 

Fellowship. Maeknight. In contribution for. Thomson. The 
Philippians are much commended by the Apostle fur their liberal- 
ity to him. It is the first thing mentioned in the Epistle. This 
the Apostle calls, v. 6. the good work begun among them, or in 
them, which he had no doubt would be continued and completed 
Until the day of rewards. Some secretaries have converted tUis 



APPENDIX. 437 

good work, into God's work upon them, and have made the Apostle 
invalidate his own exhortation to them, to work out their salvation 
with fear and trembling. 

Verse 13. Palace. Macknight. Imperial palace. Thomson. As 
Cesar's family is mentioned in the Epistle, there is no doubt but 
his palace is that spoken of here. Verse 22. Now, if I live in the 
flesh, this is the fruit of my work. Yet what I should choose, I 
do not know. Macknight. But whether living in flesh is for me a 
fruit of labor, and what I shall choose I do not know. Thomson. 
Chap. iii. verse 2. Dogs. Macknight. The dogs. Thomson, v. 
4. i more. Macknight. I have greater pretensions. I have more. 
Doddridge. Verse 8. Loss. Macknight. Refuse. Thomson. 
Dung. Macknight- Dregs. Thomson. Verse 9. Through the 
faith of Christ, the righteousness from God oy faith. Macknight. 
By a belief in Christ: that which is of God: a righteousness for this 
belief* Thomson. 

NO. LXXXJII. 

Our conversation is for heaven. Macknight. We are citizens of 
heaven. Thomson. But we converse as citizens of heaven. Dod. 
Chapter iv. verse 15. Beginning of the Gospel. Macknight. Be- 
ginning of (my labours in) the gospel. Campbell. The beginning 
of our mission. Doddridge. Verse 18. — A smell. Macknight. An 
odor. Doddridge. 

NO. LXXXIV. 

For in him dwells all the fulness of the Godhead bodily. Vulgate, 
Macknight, and Doddridge. Because all the fulness of the Deity- 
resides substantially in him. Thomson. Verse 20. To ordinances. 
Macknight. These dogmas. Thomson. These appointments. 
Doddridge. The doctrines and commandments of men. Macknight. 
The institutions and doctrines merely human. Campbell. Versa 
23. Not liking altogether the whole of any one of the translations 
of this verse, I shall give several, and let the reader judge. Mac- 
knight is in the text. These indeed have a shew of will-worship, 
and humility^ and self denial. Are they not in some estimation for 
the gratification of the flesh? Thomson. Which things have in- 
deed a pretence of wisdom in will-worship, and humility, and in 
severity to the body, to the dishonorable satisfying of the flesh. 
Doddridge. So Pierce, adding the fleshly disposition of a Jew: 
and Whitby. Which things have indeed some appearance of wis- 
dom, in that they are a voluntary worship, that they have an air of 
humil'ty, that they spare not the body, and that they have no re- 
gard to the satiating the flesh. Prussian testament. We shall con- 
clude with Father Simon, the Jesuit, ♦Which imaginations have ne- 
vertheless some appearance of wisdom, joined to a superstition, 
and an affected humility, and a mortification of the flesh, not giv- 
ing the body all the nourishment necessary for it.' Chap. iii. 5, 
Covetousness. Macknight. Licentiousness. Thomson, in sub- 
stance: agree, Hammond, Locke, Pierce, and others. Verse 8^ 
Evil Speaking. Macknight. Defamation. Campbell. Chap. iv. 6. 
Grace. Macknight. Gracefulness. Campbell. 



438 APPENDIX. 

no. i.xxxv. 
Without ceasing remembering. Macknight. Incessant^ 
membering. Thornton. Doddridge. Vour hope. Thomson. The 
hope. Macknight. Verse 0. And )ou became. Macknight. You 
indeed became. 1 Irimson. Verse 8. Your faith in Cod. Thom- 
son. Your faith to Godward. Macknight. Chapter ii. 1. Not 
false. Macknight. In vain. Doddridge. Verse 13. The preach- 
ed word. Macknight. This message. Thomson. Verse 17. For 
a very little season. Doddridge. During the time of an hour. 
Macknight. For a short space. Thomson, Grace. Macknight. 
Gratitude, x*S /c in a similar exhortation, Heb. xii. 25, is rendered 
gratitude by Thomson, and in conformity to sacred use. Chapter 
v. 12. Admonish you. Macknight. Doddridge. Instruct you. 
Thomson. 

no. lxxxyi. 

Through sanctification of spirit. Macknight. Through a sane- 
tlfication of spirit. Thomson. The knowledge of the truth. Mac- 
knight. An acknowledgment of the truth. Thomson. Verse 8. 
Holy hands. Macknight. Pious hands. Campbell. Chap. iii. 1<3. 
NO. LXXXVII. 

The chief difficulty among translators of this sentence is the 
pointing. In Macknight it is thus pointed: 'In the house of God 
which is the Church of the living God, the pillar and support of 
the truth. For confessedly great is the mystery of godliness, God 
was manifested in the flesh, was justified through the spirit, was 
seen of angels, was preached to the Gentiles, was believed on in 
tlie world, was taken up into glory.' According to the pointing 
of Gricsbach, which Thomson has adopted, it is thus read: 'In the 
house of God which Is the congregation of the living God.' A new 
paragraph follows this — thus: 

*The pillar and support of the truth is the secret of godliness, 
and confessedly it is a great secret. God has been manifested in 
the flesh, justified by spirit, has appeared to messengers, been pro- 
claimed among nations, believed on in the world, taken up into 
glory. Chaptev v. 11. For when they cannot endure Christ's 
yeign, they will marry. Incurring condemnation; because they 
have put away their first .fidelity. Macknight. Thomson in the 
text. Verse 18. Preaching. Macknight. Word. Thomson. 
NO. LXXXVID. 

Seal. Macknight. Inscription. Thomson. Chapter iii. 10. — 
Doctrines. Macknight. Teaching. Thomson. Chap. iv. 13. Bag. 
Macknight Cloak. Thomson. Verse 14. The Lord will reward 
him. Griesbach. The Lord reward him. Macknight. 
NO. LXXXIX. 

Verse 1. God's chosen people. Thomson. The elect of God, 
Macknight. Verse 5. Ordain. Macknight. Appoint. Thomson, 
Verse 9. Holy. Macknight. Pious. Campbell. Verse 15. Turn 
awav- Macknight. Pervert. Thomson. 
NO. XC. 

Parts. Macknight. Parcels. Thomson. A son. Thomson No 
article nor pronoun in the Greek. His son. Macknight. Verse 7. 



APPENDIX. 439 

Who makes spirits his messengers, and his ministers a flame of 
lire. Macknight. lie makes the angels winds. Doddridge. Who 
makes winds his messengers, and flaming fire his ministers. Camp- 
bell. Is for ever and ever. Macknight. Endures for ever. Camp- 
bell. Verse 9. O God, thy God hath anointed thee. Macknight. 
Therefore God thy God hath anointed thee. Doddridge. Thomson, 
ii. 18. Tempted; Macknight. Tried; Thomson, 

NO. XCL 

"Wherefore holy brethren partakers of the heavenly calling, 
consider attentively the Apostle and high priest of our confession 
Christ Jesus. Who was faithful to him who appointed him, even 
as Moses also was in all his house. But he was counted worthy of 
more glory than Moses, inasmuch as he who has formed the house, 
has more honor than the house. Besides every house is formed by 
some one, but he who has formed all is God. Now Moses, indeed, 
was faithful in all his house as a servant, for a testimony of the 
things which were to be spoken: but Christ as a son over his 
house, whose house we are, if indeed we hold fast the boldness 
and glorying of the hope firm to the end." Macknight. We have 
given Campbell in the text, taken from his "Lectures on System- 
atic Theology," page 102. Chapter iv. verse 2 — For we also 
have received the good tidings even as they; Macknight. For we 
hiive the glad tidings proclaimed to us as they also had; Thomson. 
'For we have received good tidings of a rest even as they*. We 
have supplied the words of a rest from the context, the sense re- 
quiring it. Verse 4. Notwithstanding the works were finished 
from the formation of the world4 Macknight. This is very little 
better than the common version, which has no meaning at all in it. 
Namely that rest from the works done at the foundation of the 
world; Thomson. This is in the scope of the original and of the 
context. The next verse shows the Sabbath, or rast of God on 
the seventh day, is that of which the Apostle speaks. Verse 11, 
That rest; Macknight. This rest; Thomson. Verse 12. Soul* 
Macknight. Animal life; Thomson. Devices; Macknight. Thoughts;; 
Doddridge. Desires; Thomson. Verse 14. Tried; Doddridge* 
Tempted; Macknight; Campbell. 

NO. XCII. 

Thus also the Christ did not dignify himself with the office of 
f-hief priest, but was dignified with it by him who said to him; 
Thomson. This is more perspicuous than Macknight, though not 
so literal as his translation. Chapter vi. 1. Dismissing; Mac- 
knight. Dropping; Thomson. The principles; Macknight. The 
government; Thomson. Heavenly gift; Macknight. Bounty of 
God; Campbell. Verse 12. Our hope; Macknight. This hope; 
Thomson. Chapter vii. verse 3. Of whose father and mother 
there is no mention, no account of descent, nor of the beginning 
of his days nor of the end of his life; Thomson. This is the sense 
of the passage though not so literal a translation as Macknight. 
Verse 19. Throwing out the supplement of Macknight, and fol- 
lowing the pointing of Griesbach, this sentence is very plain. Af- 



440 API'l-.NlMX. 

let introduction; Maeknight. Buperinduction, Parkhnrst. Verse 
iii.\ were made priests; Thqm on. They indeed are be- 
come many priests; Maeknight. Verse 26 — Holy; Maeknight. 
Pious; Campbell. Chapter \iii. f>. These perform divine service 
for a sample and shadow of the heavenly things; Thomson. 
They serve with a representation and shadow of the heavenly- 
things as V.jscs; Thomson. 

NO. \< III. 
Adapting my laws to their nude tManding, I will write them 
upon their hearts; Thomson. I will put my laws into their mind 
and write them upon their hearts; Maeknight. Verse 13. lie has 
antiquated the first; Thomson: Made the first void. Chapter iz. 
.'. Parable* Maeknight. Figurative representation; Thom- 
BOtt. \ figure; Doddridge. Verse 17 For a covenant is ratified 
over the dead, and it has no validity at all while that by which 
it. is established lives; Thomson. This alludes to the custom which 
was then in use among the .lews and Gentiles, of ratifying treaties, 
leagues or covenants, by killing a, victim. For as with us incase 
of bonds, or written obligations, they are not binding until they 
are actually signed, sealed, and delivered: so in that age a treaty 
or covenant was not binding until the victim, which was brought 
between the parties was slain. Tor the mode of making and rati- 
fying a covenant among the Jews, see F.xod. xxmv. 3. 9. Thom- 
son. Chapter x. verse 16. I will put my laws into their hearts and 
will write them upon their minds; Maeknight: Thomson »n the 
text. Verse 22. In; Maeknight. Over; Common version; Thom- 
son, 29. Common; Doddridge. L'nclean; Maeknight. Verse 36. 
You had need of perseverance that when \ou have done the will 
of God you may receive the promise; Maeknight. For you must 
persevere in doing the will of God that you may receive the prom- 
ised reward; Campbell. Verse JS. Beza, to deprive the liemon- 
strants of one argument against Hie perseverance of the saints,** 
supplied the words 'any mau* draw back: but Doddridge, Thom- 
son, Campbell, and all others have rejected them. 
NO.XCIV. 
Now faith is a confident expectation of thing6 hoped for; Thom- 
son. Doddridge. And for this the ancients were borae witness to 
by God; Maeknight. By tbia therefore tlie anoients obtained re- 
putation; Thomson. So that the things which are seen were not 
made of things which did appear; Maeknight. To the end that 
the things which are seen might not seem to have been made of 
things which did appear; Pierce. Verse 4. A greater sacrifice; 
Doddridge. A more excellent sacrifice; Thomson. More sacri- 
fice; Maeknight. i. e. a sin ottering as well as a thank offering; Mack. 
Verse 13. Not receive the things promised; Maeknight. Not 
.having received the promised inheritance; Campbell. Verse 14. 
On the earth; Maeknight. In the land of Canaan; Campbell. Verse 
20. For a parable; Maeknight. In a figure; Campbell. Verse 22. 
Bowing; Thomson. Leaning; Maeknight. Verse 29. Essaving; 
Maeknight. Attempting; Thomson. Verse 40. Though these 
all receive a testimonial of their belief they did not obtain the 



APPENDIX. 441 

promise of the first coming- of the Messiah, God having provided 
a better promise for our faith, namely, the second coming of the 
Messiah. So that they then might be made perfect, but not without 
us, though we have received the accomplishment of the first with- 
out them; Alexander Moore. This is a beautiful paraphrase of 
the conclusion of this cloud of witnesses. Verse 40. Bore witness 
to; Macknight. Commended; Campbell. Foreseen some better 
things; Macknight. Provided something better; Doddridge. 

NO. XCV. 
"The sin easily committed;" Macknight. "The sin which in pre- 
sent circumstances has the greatest advantage [against us;"] Dodd. 
Verse 4 — Most translators have inadvertently passed over the Greek 
article in this place, and thereby obscured the meaning and force of 
this exhortation against the sin, or this sin of apostacy from the 
christian faith. Verse 17 — "No place of repentance;" Macknight. 
"No way to change his father's mind;" Thomson. This is the mean- 
ing: "No scope for effecting a change;" Campbell. "The word 
Milxvux is here used tropically;" Campbell. Verse 18 — ''You shall;" 
Macknight. "You are;" Doddridge, Thomson, and common version, 
Verse 20 — "For they could not bear this threat;" Thomson. "Al- 
though they could not bear that which was strictly commanded; 13 
Mack. "You shall come;" Mack. "You are come;" Thomson, Dod* 
dridge, and common version. Verse 23 — "Myriads of angels,-" 
Doddridge and Thomson. "Ten thousands of angels;" Macknight. 
Verse 25 — "If they escaped not who refused him that spoke orj 
earth." Peirce thus paraphrases this passage: "Which speaketh 
better things than that which Abel continually speaketh. Take heed 
that you do not reject or disobey any one that delivers a good exhor- 
tation to you; for if they have not escaped the vengeance of God who 
refused to follow the admonitions given them by Abel, yet continually 
speaking' on earth; much less shall we escape punishment and ven- 
geance if we refuse to hear, and dare to turn away from Almighty 
God, who spoke to us from heaven at Mount Sinai, and now speaketh 
to us by his Son." Verse 27— "Made;" Macknight. "Constituted;" 
Dodd. Appointed formerly for a while, during the continuance of 
vhe Jewish age. Verse 28 — "Let us hold fast a gift. " "Let us hava 
gratitude;" Tliomson. "Can worship; Mack. "May serve;" Dodd. 
Chapter xiii. 7 — "Your rulers;" Macknight. "Those who presided 
over you;" Dodd. "Your leaders;" Thomson. Verse 7 — "Ob- 
serving carefully the issue of their conduct, emulate their faith;" 
Thomson. "Of whose conversation attentively considering the end- 
ing;" Mack. Verse 9 — "By grace;" Mack. "With favor;" Thom- 
son. Verse 23 — "I have written to you briefly;" Mack. "I have 
sent it to you in brief;" Thomson: namely, the exhortation. 

NO. XCY1 
A man of two minds is unstable in all his ways. Macknight. A 
man unsteady in his opinions is, in all his actions, inconstant. Camp. 
Verse 18 — Having willed it. Macknight. Of his own will. Dod- 
dridge and Thomson. Begotten. Macknight. Impregnate 4- Dod- 
dridge. Chapter ii. 1 — Acceptance of persons. Macknight. Partial 
regards for persons. Thomson. " Verse 2 — Dirty clothing, Mack£ 



442 APPENDIX. 

night Sordid raiment Doddridj 

thoughts. Macknight. Who reason ill. Doddridge. This world. 
Macknight The world. Griesbach. \usc S — The royal law ac- 
cordiagto that scripture. Macknight A law which, according to 
scripture, is a royal oik-. Thomson. Verse V — Accept persons^ 
Macknight. Have respect of persons. Thomson. Verae 13 — The 

law of liberty. Macknight A law of liberty. Thomson. Verse 19 
— Devils. Macknight. Demons. Campbell. Chapter iii — Do not 
become many of you teachers Macknight. Many teachers. Dod- 
dridge < punishment. Macknight. A s-vercr sentence. 

on. Verae 2 — stumbl ■- Macknight. Offend. Doddridge. 

Verse 5 — Director Macknight Pilot. Thomson. Verse 6 — (And 
gue is a lire, a world of mitpiiU ;) even so the tongue is placed 
iniong OUT members, that which spotteth the whose body, and setteth 
tbe natural frame, and is set on fire from hell. Macknight. 
be to.-igueis a five, a world of iniquit) ; the tongue is so placed 
among our members that it defiles the whole body, and setteth the 
wheel of nature in a blaze, and is set on blaze from hell. Thomson 
and Doddridge together. Verse 7 — Nature of Wild beasts. Mack- 
fight Species of wild beasts. Doddridge. Verse 7 — The human 
nature. Macknight. Man. Doddridge. Verse 11 — Hole. Macknight. 
Opening. Doddridge. Chapter v. verse 9 — Groans. Macknight. 
Tie not inwardly incensed. Doddridge. Verse 17 — Of like infirmity. 
Macknight. Frail and mortal like. Thomson. 

NO. xcvii. 

•'Foreknowledge;'' Mack. "Predetermination;" Camp. Verse 2 
— "Through sanctification of the Spirit;" Mack. "Through a sanc- 
tification of spirit;" Thorn. Verse 11 — "Sufferings of Christ;" Mack. 
"Upon Christ;" Dodd. "For Christ;" Tliom. Verse 20— "Fore- 
known;" Macknight. "Predetermined," Campbell. Chapter ii. 
Verses 6 and 7 — "Behold in Zion u chief corner stone, elected, preci* 
ous, and he who beheveth on him shall not be ashamed. To you 
therefore, who believe, is this honor; but to the disobedient, the 
stone which the builders rejected, the same is the head of the cor- 
ner;" Macknight — Campbell in the text. Verse 9 — "The disobe- 
dient stumble at the word, to which indeed they were appointed;" 
Macknight. "They, disobelieving the word, stumble at the thing 
for which they were laid;" Thomson. Literally, "Who stumble at the 
word, disbelieving that to which they were appointed. Verse 13 — 
"Creation;" Macknight "Establishment;" Thomson. Verse 34 — 
"Bare our sin-,;" Macknight. "Carried off our sins;" Campbell. 
Chapter hi — "Speech;" Macknight. "A word;" Thomson. Verse 
7— "Cohabit;" Macknight and Thomson. "Dwell with;" Common 
version. Chapter iv. verses 2, 3 — "Banqueting*;" Macknight, 
"Carouses;" Thomson. "Slough of dissoluteness;" Macknight, 
"Sink of debauchery;" Thomson. Chapter v. verse 18 — "Can be 
saved;" Macknight. "Escape;" Thomson. 
NO. XCVllf. 

"Invention;" Macknight. "Impulse;" Doddridge. Chapter ii. 
verse 15— "The dumb beast;" Macknight. "A dumb beast;" 
Thomson. Verse 22 — "Washcn sow to wallowing in the mire;" 



APPENDIX." 443 

Macknight. "The washed hog to its wallowing slough;" Thomsoe. 
Chapter iii- verse 5 — "That the heavens were anciently, and the 
earth of water, and through water the earth consists by the word of 
God; by whom the then world being overflowed with water, perish- 
ed;" Macknight: Doddridge in the text. 
NO. XC1X. 

"Hour;" Macknight. "Period;" Thomson. Chapter iii. verse 
8 — «He is righteous;" Macknight. "God is righteous;" Campbell 
Exs/vs? here refers to God, and not to the person last mentioned. 
Chapter iv. verse 16 — "Of God;" Macknight. Griesbach has ex- 
pelled "of God" from this passage, and substitutes "of Mm J* 
Chapter v. verse 15— "Shall have;" Macknight. "Obtain*" Thom- 
son. 

NO. C. 

"The ekct lady — Electa Cyria;" Thomson. Some Greek copies 
read Electa, and Griesbach has Kt/^a. It appears to be a proper 
name, not only from some ancient Greek manuscripts, but from the 
scope of the letter. Verse 18 — "Elect sister;" Macknight. "Sister 
Electa;" Thpmson. The term Electa is omitted in many Greek 
copies in this verse. 

NO. CI 

"Who loves to rule them:" Macknight. "Affects a pre-eminenae 
among them;" Thomson. "Who loved to have the pre-eminence;** 
Doddridge. 

NO. CIL 

"By the Moly Spirit;" Macknight. "With a holy spirit;" Thom- 
son. No article in the Greek. Verse 25 — "Strength and right; 1 ' 
Macknight. "Dominion and power;" Doddridge and Thomson. 
NO. CUE 

A Revelation. Thomson. No article in the Greek. The Revela- 
tion. Doddridge. Verse 5 — From the dead. Doddridge. Of the 
dead. Thomson. Verse S — Saith the Lord. Doddridge. The Lord 
God. Griesbach. Verse 13 — The Son of Man. Doddridge. A Son 
of Man. Campbell. Verse 25 — Putrified. Doddridge. Glowing. 
Thompson. Verse 29 — The angels — the seven churches. Dodd. 
No article in the Greek. The term "nvystery" here translated by 
Thomson hidden meaning, is often used in this book in this sense, 
but more plainly and analogically translated secret. Chapter iii — To 
the messenger, or for the messenger, are equally expressive of the 
import of the dative in the Greek and Latin, the context must decide 
which are the most apposite. Verse 14 — My faithful martyr. Dod- 
dridge. Witness, in English, and so rendered by Macknight and 
others. Verse lb — Adultery. Thomson. Fornication. Doddridge. 
Key of David. Doddridge. Who hath the key — the son of David. 
Thomson. This depends entirely upon the pointing. Chapter v. 
verses 1,. 2, S, 4, 5, 6 — and throughout, book. Doddridge. Scroll* 
Campbell. Chapter vi. 6 — Small measure. Doddridge. Choenix. 
Campbell. More definite than Doddridge. Chapter viii. 7 — Green 
grass Doddridge. Herbage* Campbell* Verse 10 — Burning. Dod 



444 APPENDIX. 

dridge. Biasing. Thomson. Chapter ix, verse 8 — Btriketh. 
dridgc. Sungeth Thomson. Verse 24 — Sorceries. Doddridge. Mb 
gicaJ incantations, Thomson. Chapter ix. 7 — Time should Be no 
ranger. Doddridge. That there should be no longer delay. Thom- 
son Chapter xi. verse 11— Spirit of life. Doddridge. Breath of 
lite. Verse 18 — Hail reigned. Doddridge. Commenced th\ reign. 
Thompson. Chapter mi. vers* 13 — A male child. Doddridge. 
Masculine child. Thomson, /. t. strung, robust Chapter air. i 
6 — The everlasting gospel Doddridge. No article in the Greek 
Bverlastiug glad tidings. Thomson. Bo the connexion requires. 
chapter w. verse 4 — Oi.K art holy. Doddridge. Alone are perfect. 
Campbell. Chapter wi. :> — The same. chapter xix. vet* 

Doddridge. Peal. Thompson Chapter ix. verse lu — Spirit 
of prophecy. Doddridge. Of una prophecy. Thomson. Of the 
prophecy, literally, and as used hero, is equivalent to this. Chapter 
x.\. l — Pit Doddridge, t.ulf. Thomson. Chapter xxL 8 — Whore- 
mongers. Doddridge. Prostitute. Thomson. Fearful. Doddrid e. 

Is. Thomson. Chapter sxii. verse 2 — Midst the street of it 
Doddridge. Middle of the broad street Thomson. Verse 21 — Our 
Lord. Doddridge. The Lord. Griesbach. 

WHEN closing this department of this work, I think it expedient 
to remark that man) of the ords preferred in the Appendix, are 

preferred merely b< canst- of th( ir being more intelligible to common 
readers, whose ( dification \\ e have supreme ly in vie w. 1 he It arned 

need notsuch auxiliaries; and were it not thai we were scrupulously 
intent on giving every word of the works proposed, we should not 
have swelled these pages with so main references, as mam of them 

were unnecessary for any other purpose. The reader is not to sup- 
pose that the translator who is preferred, is the only one who has so 
rendered the word or s*. ntence to which his name is attached. This 
[9 very seldom the case. We merely mentioned him to show that it 
was not our own, and for brevity sake omitted, except on a few occa- 
sions, to quote many others. 

For the sake of easy reference we have sometimes used the Creek 
Character, that the learned might have their recollections awakened 
in such cases, where \vc anticipated there might be any objection to the 
translation. We have, however, generally given those words in the 
English character, that the English reader might not find the con- 
nexion dislocated by foreign terms, which he could not even read. 

On the subject of pointing, and supplying ellipses, we shall give 
a few extracts from Dr. Campbell's 12th Dissertation: — 

"I am now to offer a few things on the form in which this transla- 
tion is exhibited. It is well known that the division of the books of 
holy writ into chapters and verses, does not proceed from the inspired 
writers, but is a contrivance of a much later date. Even the punc- 
tuation, for distinguishing the sentences from one another, and di- 
viding every sentence into its constituent, members and clauses, 
though a more ancient invention, was, for ages, except by gramma- 
rians and rhetoricians, hardly ever used in transcribing; insomuch, 
r hat whatever depends merely on the division of sentences, or points,, 



ALTENDIX. 445 

aspirations, and accents, cannot be said to rest ultimate!}', as the: 
words themselves do, upon t!ie authority of the sacred penmen. 
These particulars give free scope for the sagacity of criticism, and 
unrestrained exercise to the talent of investigating; inasmuch as in 
none of these points is there any ground for the plea of inspiration. 

"As to the division into chapters! and verses, we know that the 
present is not that which obtained in primitive ages, and that even 
the earliest division is not derived from the Apostles, but from some 
of their first commentators, who, for the conveniency of readers, 
contrived this method. The division into chapters, l hat now univer- 
sally prevails in Europe, derived its origin from Cardinal Cam, who 
lived in the twelfth century: the subdivision into verses is of no older 
date than the middle of the sixteenth century, and was the invention 
of Robert Stevens. That there are many advantages which result 
from so minute a partition of the. sacred oracles, cannot be denied. 
Tiie facility with which any place, in consequence of this method, is 
pointed Out by the writer, and found by the reader; the easy recourse 
it :/ives in consulting commentators, to the passage whereof the ex- 
planation is wanted; the aid it has afforded to the compilers of con- 
cordances, which are of considerable assistance in the study of scrip- 
ture. These and many other accommodations have accrued from this 
contrivance. 

"It is not, however, without its inconveniencies. This manner of 
mincing !a connected work into short sentences, detached from one 
another, not barely in appearance, by their being- ranked under 
separate numbers, and by the breaks in the lines; but in effect, by 
the i ftuehce which the text, thus parcelled out, has insensibly had 
on copiers and translators, both in pointing" and in translating,, is not 
well suited to the species of composition which' obtains in all the 
sacr d books, except the Psalms, and the book of Proverbs. To the 
epistolary and argumentative style it is extremely ill adapted, as has 
been well evinced by Mr. Locke; neither does it suit the historical. 
There are inconveniencies which would res It from this way of di- 
viding, even if executed in the best manner possible; but, though I 
am unwilling to detract from the merit of an expedient which has 
been productive of some good consequences, T cannot help observ- 
ing that the inventors have been far too hasty in conducting the 
execution. 

"The subject is sometimes interrupted by the division into chap- 
ters. Of this 1 might produce many examples, but, for brevity's 
sake, shrdl mention only a few :— 

"* Tost translators have found it necessary to supply some words for 
the sake of perspicuity and for accommodating the expression to the 
idiom of the language into which the version' is made, who, at the 
same time, to avoid even the appearance of assuming an undue 
authority to themselves, have visibly distinguished the words supplied 
from the rest of the sentence. Thus the BnffJish translators, after 
Beza and others, always put the words in etitlic? bv which an ellipsis 
in the original, that does not so t our idiom, is filled up. Though £ 
approve their motives in us'nu; this method, as they are strong m'dica- 
rions of fairness and attention to accuracv, I cannot help thinking? 



448 Ai'i'Kxnix. 

fhat, in the execution, they haw sometimes carried it beseem Tn 
exmsequence of the structure of the original languages, several things 
■re distinctly, though implicitly expressed, which have no explicit 
aignsin the sentence. The personal pronoun, for example, both in 
power and in number, are dearly, though virtually expressed m 
(heir tongue, by the rerjb atone, as they are in ours, In a separate 
aign. Thus tame, in Latin, is not 1 ss full and expressive than 7km 
in Bngfcsh, or wmmridk than ye haw loved And <t would be < 
ingly improper to say that iii the former language there is an ellipsis 
of the pronoun, sinee the verb actually expresses it For omocaa 
be said of none but the first perapn singular, ardamocrftfuof none 

but the second person plural The like holds in other instances. 

The adjective sometimes includes the power of the substantive. 

jfioftutiea good man, Imna a good woman, and inmuni a good thing. 
Yet to mark an ellipsis arising 1 from such a want as that of a word 
sjorrosponding to ?/ian, womem, and thing, m the above expressions, 
Idie italic character has sometimes been introduced by ourtranslat is. 

"I remember that when 1 first observed this distinction of character 
in the iVible, being then a school-boy, I asked my elder brother* 
who had been at college, the reason of the difference. He told me 
♦fiat the words in italics were words to which there w as nothing in the 
original that corresponded. This made me take tie greater notice 
of the difference aft ei wards, and often attempt to read, passing over 
fchose words entirely. As this sometimes succeeded, without any 
appearance of deficiency in the sentence, I could not tie satisfied 
-with the propriety of some of the insertions. These words particu- 
larly attracted my attention: "Tien women shall he grinding at the 
anill," where the word women is in italics. 1 could not cone ive 
where the occasion was for inserting this word. Could it be more 
improper to say barely, "T»n shall be grinding at the mill," than to 
BBW, as in the former verse, "Tin, shell hf m thrfcH," without limit- 
ing it to cither sex ? And since the Evangelist expressed both in the 
came manner, was any p rsoncntithd to make a difference! On 
having recourse again for information, T was answered that the Evan- 
gelist had not expressed them both in the same manner; that, on the 
contrary, the first, as written by lvm, could only be understood of 
men — the second only of women; as all the words susceptible of 
gender were in the fortieth verse in the masculine, and in the forty- 
first in the feminine. I understood the answ r, havng, before that 
time, learnt as much Latin as sufficiently showed me the < fT ct pro- 
duced by the gender on the sense. What then appeared to me un- 
accountable in the translators, was, first, their putting the word 
women in UaVcs, since, though it had not a particular void corre- 
sponding to it, it was clearly comprehended n the other words of 
the passage; and, secondly, their not adding we?? in the fortieth verse 
because, by these two successive verses, the one in the asruline, 
and the other in the feminine gender, it appeared the manifest inten- 
tion of the author to acquaint us that both sexes would be involved in 
the calamities of the times spoken of." — 

"Our translators have not, however, observed uniformly their 
|£*aaner of distinguishing by the aid of italics* Indeed, if the j 



APPENDIX. 447 

their work must have made a very motley appearance. On many oc- 
; th Hebrew or Greek name requires more than one word in 
our language to express a meaning which it often bears, and which 
alone suits the context. There was no reason, in rendering ykoeret, 
to put unknown in italics, before the word tongue, a strange or un- 
known tongue being one very common signification of the word in 
the best authors. Tlmjuwrx is very properly rendered spiritual gifts i 
it means no less in the Apostle Paul's language; but there was no 
propriety in distinguishing the word gifts by the italic letter: for 
wiuuu.'ra, a substantive, can in no instance be rendered barely by the 
adjective spiritual. Sometimes the word in italics is a mere intruder, 
to' which there is not any tiling in the import of the original, any 
more than in the expression, either explicitly, or implicitly, cor- 
responding; the sense, which in effect it alters, being both clear 
and complete without it. For an example of this, I shall recur to a 
passage on which I had occasion formerly to remark, "The just shall 
live by faith; but if any man draw back'' — where any man is foisted 
into the text, in violation of the rules of interpretation, which compel 
us to admit the third personal pronoun he, as clearly, though virtually, 
expressed by the verb. I do not remember such another instance in 
the English "translation, though I had occasion to observe something- 
still more flagrant m the version of the Old Testament by Junius and 
Tremellius." 

As I have already been so liberal in my quotations from Dr. Camp- 
bell, I will become his debtor once more, and favor the reader with 
another extract. These remarks in his preface to liis translation of 
the four narratives we extend to the whole work. And what he has 
promised with regard to any criticisms on his work, we promise with 
a reference to the whole translation. 

"As I have never yet seen a translation of the Bible, or of any part 
of it, into any language I am acquainted with, which 1 did not think 
might be, in several places, altered for the better; I am not vain 
enough to imagine that the version here presented to the public will, 
by any class of readers, be accounted faultless. Part of this work 
has long lain by me in manuscript; for I may justly say of it what 
Augustin, if [ remember right, says of one of his treatises, Juvenis 
inchoavi, senex edidi, I began when a youth, and I finished when an 
old man. Now, in that part I have been making corrections, or at 
least alterations, every year, and I have no reason to doubt that, if it 
were to lie longer by me, I should still be altering and correcting. 
As I am not an implicit follower of any man, because I think no mar* 
can plead an exemption from either faults in practice, or errors ir>. 
opinion; I am, at the same time, far from arrogating to myself a 
merit which I refuse to acknowledge in others. It is not difficult to 
make me distrust my own judgment, and impartially re-examine my 
own reasoning. I say impartially, because I am conscious that I 
have often, in this manner, revised what I had advanced, when I 
found it was objected to by a person of discernment; and, in conse- 
quence of the revisal, 1 have been convinced of my mistake. I will 
venture to promise, therefore, that I shall give all due attention to 
criticisms or remarks, candid or uncandkl, which shall be made on 



148 APPENDIX. 

any part of this work. Criticism! made in an u rianner, may, 

f them, be well foun l< d, and, on tl 
ution. Bnl it' then be neithi r reason in tl 
ij nor candor in the manner of pftoductng it, the most 

prudenl part in an author is to let it pass without not 

APPENDIX TO SECOND EDITION. 
NO. I. 

IT i i • i f • . 1 (or certain altera. 

tions oremendatiu >s which the reader will observe in comparing 
this Edition with the fust. 

ii a great ninny sources and from religious teachers ofdifl'er- 
ent denominations, inquiries, suggestions, and criticisms have been 
eed; nil directlj or indirectly bearing upon tin- improvement 
of the new version. Prom these — and from our o\\ n diljg jnl com- 
parison and examination of all the documents furnished, and within 
our reach, we have been induced to modernize the style of this 

n very considerably. There may not bean inv 
formity, because after the work was commenced, seine miuute 
improvements either occurred to us, or were suggested by o in fsj 
yet, upon the whole, there is a very general conformity o! the st>le 
to that prevalent in the present century-. It is at lea>i as exactly 
and as uniformly .adapted to the ci - yle of ibis century, as 

was that of King .lames' t i to the ctir; 

South Britain, two centuries ago. Our whole phraseology on r< li- 
gious topics is affected by the antiquate 1 stj l< of the common \- r- 
sion. Hence we have been constrained to adopt a name for this 
style to distinguish it from 'he good style of persons well educated 
in our mother ton medstyh we call *'the 

style." — yet this sacred style was the common st)le in the 
of James. This the following extract from the original preface will 
— Cambridge Edition, ; 

"Many Men's mouthes have been open a good while (mdyet are 
not stopped) with speeches about the translation so long in band, 
or rather uerusals of translations made before: and ask what may 
be ihe reason, what the necessitie of the employment: Hath the 
Church been deceived, say they, all this While! Hath her • 
bread been mingled with leaven, her silver With drosse, her wine 
with water, her milk with lime? {Lactt t 
faith S. Ireny.) We hoped that Wt had been in the . 
that we had the oracles of God del. vert d unto us, and t 
all the world had cause to be oiTended, and to complain, yet 
we had none. Math the mese holden out the bn 
but winde in it? hath the bread been delivered by tne Fathers of 
the C'mrch, and the same proved to be Lupidosus, as S 
speaketh? What is it to handle the word of Cod deceitfully, it this 
be not? Thus certain brethren. Also the adversaries of Judith and 
Jerusalem, like Sanballai in Hehendah t mock, hs we heare, both at 
the work and workmen, saying, H'hut do these icu.k Jews, S:c. 



APPENDIX. 449 

tifc burnfi although they build, yet if a fox go up, he shall even break, 
down their stony-wall Was their translation good before? Why do 
they now mi nd it? Was it not good? Why then was it ob'ruded to 
the people? Yea, why did the Catholicks (meaning Popish Roman- 
ists) always go in jeopardy, for refusing to go to heare it? Nay, if 
it must be translated into English, Catholics are fittest to do it; 
tin \ have learning, and they know when a thing is well, they cay 
wunum de tabula. We will answer them both briefly: And the 
former; being brethren, thus, with S. Hierome, Damnamus veteresV 
M'nime sed post priorum stadia in domo Domini quod possumus labor a- 
tmi9. That is. Do -we condemn the ancient? In no case: but aftef 
the endeavours of them that were before us, we take the best pains we 
van in the house of God As it he said, Being provoked by the e:& 
ample ot the learned, that lived before my time, I have thought 
it my duty, to assay whether my talent in the knowledge of the, 
tongues may be profitable in any measure to Gods Church, lest 
I should seem to have laboured in them in vain, and lest 1 should 
be thorn, hi to gio y in men (although ancient) above that vvhiclk 
W-s pi them. Thus S Hierome may be thought to speak. *' 

Now although many alterations in orthography, punctuation, and 
in marginal readings have been made on the King 5 s translations, so 
that the first Editions of it differ in many respects from the last 
Editions of it, yet the style is still preserved, and from its old 
fashioned peculiarities it is called the sacred style. I know it may 
be said that the style of the King's transla ion is still more ancient 
than the era of his reign, because the '"Bishops' Bible" and other 
previous translations did present to the translators the style of their' 
ances-ors from the da\s of WicklifF, so that many peculiarities in 
the obsqlete style of the 15 h and 16th centuries, are to be found 
in the common version. 

The old Gothic buildings in North and South Briton, are gene- 
rally places of worship; hence, although this style of architecture 
was once as common in England and Scotland as any of the present 
mod. Is: yet, this style being preserved only, or almost exclusively, 
in 'he places of worship which the veneration of our ancestors 
preserved from dilapidation, has given a sacred aspect to places of 
worship, and has rendered the Gothic style of architecture as sa- 
cred as the obsok te style of King Henry or King James. Had it not 
been for the veneration shown to places of worship, not a speci- 
men of the Gothic style would at this day have stood upon the 
British Isles; and had it not been for the same species of venera- 
tion, we should net have had at this time any book, sacred or pro- 
fane, written or published in the style of the 16th century. This 
s'yle we have avoided in the present edition, and have, as far as 
was practicable in one effort, removed from the sacred writings 
the obsolete verily, ye, unto, liveth, keepeth, lieareth, doth, haili^ 
thou, thee, and thy, and ail their kindred terms and phrases of the 
same antiquity have yielded their p'aces to another race in all our 
writings and speeches, except in the pulpit or synagogue — w hf 
not also in the sacred writings? We might as reasonably contend 
&»imen should appear in the public assemblies for worship wuk 
36* 



150 AIM' KM) IX. 

Ion , r beards, m Jewish '»i Human \ irments, a<« thai ti.r ^cupfuraj*" 
should be handed to us in a style perfectlj antiquated, and come* 

qncii ly It *-. intelligible. 

Quaker ma) complam, we admit, that a part of bit relgioa 
ingered by nichi freedom with hia sacred atyle: but ■ litt'e 
reflection saav convince bim, that any tiling called religion! baaed 
■pen t lie evet varying st\!e of writing or •peaking, can be of no 
more consequence than the form in which a loaf is baked* or the 
boose built in which be lives. 

Some m ly contend 'hat the adoption of yon insti ad of f/iou, when 
one person only is meant, is not grammatical. Hot let sue!) 0O0> 
Blder that the rules of grammar are no more than the rules drawa 
from common usage, or the custom ofgood speakers and writers — 
Since the days of Horace it is admitted by all ijarmmarians, that 

common usage is the sovereign arbiter of language, Usus, 

Qurm pene* arbit\ ■ norma loq 

Custom or universal usage baa made you as singula! as thou. 
And the question is not whether tl .is be a perfection or an imper- 
fection in our language — but the question is, Is this the general or 
universal usage? — If so, then it is grammatical! In all cases where 
the utmost precision is necessary, you is now U8< d. In celebrating 
she rites of matrimony, and m administering an oath, we do net 
use thou. Nor does the jud-e upon the bench wh- n pronouncing 
a sentence upon a criminal, address him by thou but b\ you. Now, 
•fin those instances where the greatest precision is necessary, yon 
is used, and never Mow, why should it be otherwise in a translation 
of the scripture? Excepting in addresses to the Deity, or in the 
personification of inani ja we aimed at the expulsion oi' 

thou, said substitution of you. The other emendations of st^le need 
do apology nor defence. 

IT. 
Before we proceed emendations, we shall 

give another extract from trie re face to the King's 

translation. If the reasoning be just; and if t exonerated them 
tVotn blame, of which they appear very apprehensive, it will he- 
equally applicable to us and will justify our efforts as well as theirs. 
"Another thing we think good to . thee of (uemle 

r.) that we have not tied oui n uniformity of phras- 

ing, or to an identitie ol ... some peradveoture uould wish 

e had done, bee-use they observe, that s< ! men 

\ here, have been as exact as they could that way. Trub , that 
we might not vary fiom the sense of that which we had translated 
e, if the word signified the same thing in both places (for, there 
ne words that be not of the same seive every where) we 
were especially carefull, 3ttd made a conscience, according to our 
duty. But that we should expresse the same notion in the same 
particular word; as for example, if we translate the Hebrew of 
word once by purpote, never to call it intent; if one 
wh re journeying ne'er travelling; if one where think r.ever 
suppose,- if one pain nev r ache; if one where joy never gla>' 
Ssc, Thus to iniace tfce matter, we thought to savour more ot curi« 



AVPKNDIK. 451 

osity than wisdome, anrl that rather it would breed scorn in the 
Atheist then bring profit to 'he godly reader. For is the king- 
dome of God become words or syllables? why should we he in bond- 
age to "hem if we may be (ree? use one preciselv, when we may 
use another no lesse fit, as commodiously? A godly Father in the 
primitive time shewed himself greatly moved, that one of new- 
fanglednesse, culled kov&I&Icy, o-ks/j.^^ though the difference be little 
or none; and another report eth, that lie was mti"h abused for turn- 
Ing eucurdita (to which reading' the people had been used) into 
helera. Now if this happen in better times, and upon so small oc- 
casions, \v<- might justly fear hard censure, if generally we should 
make verball and unnecessary changing?. We might also be 
charged (by scoffers) with some unequall dealing towards a great 
numoer of good English words. For as it is written of a certain, 
great Philosopher, that he should say, that those logs were happy 
that were made images to be worshipped: for their fellows, as good 
as the}, lay for blocks behind the fire; so if we should say, as it 
were, unto certain words, Stand up higher, have a place in 'lie 
Bible alwayes; and to others of like quality, Get hence, be banish- 
ed for ever; we m ; ght be taxed peradventure with S. James his 
words, namely, To be partiall in our selves y and judges of evil 
iiiougkts. Adde hereunto, that nicenesse in words was a!wa\es 
counted the next step to trifling, and so was to be curious about 
names too: also that we cannot follow a better pattern for elocu- 
tion then God himself; therefore he using divers words, in his holy 
writ, and indifferently for one thing in nature: we, if we will not 
be superstitious, may use the same libertie in our English versions 
out o\ Hebrew and Greek, for that copie or >tore that he hath given 
us. Lastly, we have on the one side avoided the sci upulositi~ oj 
the Purtanes, who leave the old Ecclesiastical words, and betake 
them to others, as when thev put •washing for baptisme, and congre- 
gallon instead of church: as also on the other side, we iiavt- shun- 
ned the obscuritie of the Papists in their uzymen, tunike t ranonalt, 
holocau9ts t prepuce, pusche, aid a numoer of such like, whereof 
their late translation is full, and that of purpose to darken the 
sense, that since 'hey must needs transla'e the Bible, )et by f ha 
language thereof, it may be kept from being understood. But we 
desire that the Scripture ma\ speak like itself, as in the language- 
of Canaan, that it may be understood even of the very vulgar," 

The Puritans it seems were accustomed to substitute washing 
for baptism, and congregation for citu c:>, and now some, of their 
descendants condemn D s. Campbell and Mac knight- for using hn- 
m.rsion for baptism — and Dr. Doddridge for substituting cor;gre» 
gati on for church — But this by the way. Ifthedast sentiment in 
tne above extract be correct, we will be excused in all our efforts 
to render this version as plain as possib'e to the dullest apprehen- 
sion. If the King's translators found reasons to justify themselves 
fur shunning the obscurities of the papists: we will for the s;;me 
reasons be allowed to shun the obscurities of the protesiuuts, if this 
can be done by a fair translation, 



13£ ApfknthS. 

NO 111. 

When we substitute ttomach for belly, opposite for rie* a?un:C+ 
brought for fetched; what <Ij you with for .<•/<'<? wouldtt thou; hana* 

v for mnunilx; nin car for mint «V; * appedi r ttaunched; do 

mtwer for anrutrefl -//&//,- rA> you betray for betrayeti thou; 
null for apiectt tat for </f<",- 6ego4 for begat; yet for yea; m; for 
>:<",• children for lade ; few persons will ask for a reason. But when 
they read the command of Jesus, '1mm si them »n/o the name of 

.ilitT, and of the .nm, md of the Hoi) Bpirit," instead of 
immerse them to the name, they ask for a reason. Hius it appears 
the changing of a pliable ma) sometimes material!) affect the 
meaning', when the changing ox a ptirase or a member of a sen* 
tence does not. Now I am not desirous nf diminishing the differ- 
ence of meaning between immersing • person in tht nnjnc of die 
Father, and ia»s the. name of the Father. They are qu different 
Hut it will be asked, is this a correct translation? T which 
I answer most undoubtedly it is. F »r the preposition ut is that 
D9ed in this place, and not , B) whal inadvertency the King's 
ti 1 nslators gave it in instead of into in this passag , i»l elsewhere 
gave i» into when speaking of the same ordinance. 1 pretu ne no to 
say. But they have b en followed by most if tin m tlern tn 
lors, and with them they translate it into i oh r places wb< re it 
Occurs, in relation to tint institution: For example — 1 Cor. xii. 13. 
For by one spirit we are all immersed into one body; ttom. vi. 3. 
Dont you know ttatso many of you as were immerse 1 iwo Christ, 

immersed into Ins death? Gal. iii, 27. As many of yon as 
have been immersed into Chrst, have put on Christ. Now for 
the same reason they <>J;<hi to have rendered the following pas- 
sages the sane way. Acts viii, 16. Oiy hty were imm« rsed into 
the name of the Lord Jesus :\\ 3 Into what weT youthen im- 
mers d? \\ !'( n ere immersed tnfo the name 

of the Lord Jesus. 1 Cor. 1, yog immersed into the 

Da le of Fan'.!' Lest any should sty, I :>ad .nvnersed into my 
o • n inme. 1 C<>r. x \ Our Fathers were ah immersed into 
M »es in the cloud and i.i the sta. Now in all these places it is at. 
The contrast between ut and tv is clearly marked iti the last quota- 
tion. They were immersed into Moses— not into the cloud an 1 into 

;i, hut in the cloud, a^id in the sea. To b' immersed into 
?.- ;.-,es is one tiling, and in 'he sea is another. To be immersed 
into the name of the Father, and m the name of the Father are 
just as dis'inct. u In tlie name" is equivalent to by the authority of. 
In the name of the king, or commonwealth, is by the authorit) if 
Ihe kin? or commonwealth. N iw the question is Did the Savjouv 
mean that disciples were 'o be immersed by the authority of the 
Father, Son, and Holy Spirit? If by the authority of the Father, 
for what purpose were they immersed > The authority by which 
any action is done is one thing, and the object for which it is done 
is another. None who can discriminate, can think that it is one 
and t he same thing to be immersed in the name of the Lord, ar,d 
to be immersed t».'ot'ie name of the Lord Jesus. T e former de- 
notes Uie authority by wluca the action is performed — the lattef 






APPENDIX. 453 

the object for which it is performed. Persons are said to enter 
into matrimony, to enter into an alliance, to go into debt, to run 
into danger. Nov to be immersed into the n:ime of the Lord 
Jesus was a form of speech in ancient usage as familiar and signi- 
ficant as any of the preceding. \nd when we analize these ex- 
pressions we find they all import th:«t the persons are either under 
the obligations or influence ot those things into which they are 
said to enter, or into which they are introduced. Hence those 
immersed into one body, were under the influences anil obliga- 
tions of that body. \ hose immersed into Moses, assumed Moses 
as their lawgiver, guide, and protector, and risked every thing 
upon his authority, wisdom, power, and goodness. Those .*. !io 
veie immersed into Christ, put him on, >r acknowledged his 
authority and laws, and were governed by his will: and those who 
were immersed into the name of the Father, Son, and Holy Spirit, 
regarded the Father as the fountain of all authority — the Son as 
the only Saviour— and the Holy Spirit as the only advocate of the 
truth, and teacher of Christianity Hence such persons as were 
immersed into the name of the Father, acknowledged him as the 
only living and true God— Jesus Christ, as his only begotten Son, 
the Saviour of the world — and the Holy Spirit as the only success- 
ful advocate of the truth of Christianity upon earth. Pagans, there- 
fore, when immersed into the name ot the Father, &c. renounced 
all the names that were worshipped by the Pagan world — all the 
saviours in which the Gentiles trusted; and ail the inspiration and 
philosophy of which the heathen boasted. A woman, when she 
enters into matrimony, assumes the name of her husband, acknow- 
ledges him as her lord and master, submits to his will, and looks to 
him for protection and support. Just so they wiio are immersed 
into the name of Christ, assume his name, acknowledge him as 
Lord and Master, and look to him for support and protection. 
This view of the matter made Paul thank God when the christians 
in Corinth were assuming different names, (one the name of Paul, 
and another the name ot A polios, &c.) that he had immersed few 
or none of them, lest the report should get abroad that he had 
immersed them into his oven name. 

But as this criticism is already too long, we shall only add that it 
would be quite anomalous to suppose that the command in the com- 
mission to make disciples, immersing them into the name of the 
Path r, Son, and Holy Spirit, mean by the authority of. There is 
not one solitary example of the sort in all the oracles. Nothing is 
commanded to be done by the authority of the Farther, Son, and Holy 
Spirit. Jn the antecedent economy, the supreme authority was in 
the name of the Father. In the present economy the supreme 
authority is in the name of the Lord Jesus. But in no economy (tor 
it is contrary to the genius of every economy) is the name of ihe Holy 
Sp rit used as authoritative. Nothing was ever commanded to be done 
in the name, or by the authority of the Hol\ Spirit. When we speak 
of JUthorfty here, it is not the authority of a teacher, but the authority 
of a governor or lawgiver — a king or ruler. There is one sort of 
authority of which the Holy Spirit is possessed:, and fehaf is, to take 



Al'I'KMHX. 

(Ke thing! 1 1 I them to us. iiis authority as a t 

we cheerfully submit to, but ife speak here of the gubernatorial 
luthority, the authority which a goveraor possesses. Invested with 
uthority, the Lord Jeans, in conjunction with his Father, uni 
I .<■ Holy spirit to advocate his cause. The Father never gave the 
power of judging to the Holy Spirit. This he has given into the 
hands <>r the Lord Jesus. The Lord Messiah shall judge the world, 
and therefore by his authority all things are to be done in his king* 
donT When Peter ordered the Gentiles to be immersed, be did it by 
the authority of the Lord Jesus, if. says, "In the name of the 
Lord immerse them." Here it is, h orojufli, and not ut 7« -a-.u-x. 
\nd it is by the authority of the Lord Jesus, or m the name of the 

Lord, lhat persons arc to he i rmvised into the name of the Father, 

Son, and Holy spirit. The great importance of the- matters involved 
in this criticism will be a sufficient apology for the length of it. 
Indeed I scarcely know any criticism upon a single sellable of so 
much importance, in all the range of my conceptions, as this one. 

NO. IV. 

Dr. George Campbell, who was never accused, that I know of, with 
either Arianism, Socinianism, or Unitarianism, has translated the- 3d 
v. of John's Tes. chap. i. "All things were made by it, (the Word,") 
and without it not a single creature was made." Because I published 
this without alteration or amendment, one of my opponents has 
accused me of Arianism!! Not that he believes me to be an Arian, 
but he wishes to refute some things written concerning himself by 
calling me an Avian. I will not name him in this volume. His want 
of moral character, and his remarkable propensity for inventing ca- 
lumnies, and telling them for truth, peremptorily forbid the intro- 
duction of his name into this volume. If F am an Arian for repub- 
lishing this translation, Dr. Campbell, Professor of Theology in the 
University of Aberdeen, was certainly an Arian for rendering the 
passage thus; and what is still worse, if the preferring "//" to "Aim," 
makes the Doctor an Arian, it will prove the king's translators a club 
of Arians; for they have, in verse 5, used the neuter pronoun "//,•" 
whereas, had they been orthodox, they should have had it "him." 
Dr. Campbell, in his notes critical and explanatory, shows that 
the Vulgate, the Italian, and German versions, give the neuter 
gender, as he has done. 

NO. V. 
The prefixing of Apostle and Jew to certain parts of the Epistles 
to the Romans and Galatans, which rather threw some sec ions of 
these letters into the form of a dialogue, has been omitted in this 
edition. That Paul stated the objections of the infidel Jews and 
Juda.zers in those letters, and replied to them, is so plain that it 
needs not to be proved. Hut as there is a possibility that, in prefix- 
ing the names of Apostle and Jew, an error might be commit' ed, 
and a wrong direction given to the mind of the reader; and specially 
as they are no part of the sacred text, wc have omitted them in t'.is* 
edition. The prefixing of them was as much the private, opinion. o"§ 
Djn Macknight as his paraphrase and netefc 



appetstdix. 455 

NO. VI. 

After much reflection, examination, and comparison, we have 
substituted institution for "covenant." To this determination vvc 
came after t' e Testimony of Matthew was worked off. So that the 
term "covenant" only occurs once in this version. The idea of 
bargain, of stipulation, and re-stipulation from universal usage, at 
this time, necessarily enters into t 1 c idea attached to the term "co- 
venant" The word constitution, or institution, in our ton ue, well 
expresses the original. The latter term, becai se of its more genera] 
import, be ; ter expresses the sense than the former. The *\<w 
institution is, doubtless, the least exceptionable title which could be 
prefixed to this volume The historical books detail characters w Inch 
were employed in giving birth to it; the Epistles explain ihe various 
items of this gloriou- institution of heav< n, and demonstrate in living 
characters its influence and bearings upon the present and future 
state. The Old Institution, contained in the writings of Moses and 
developed in he prophetic wriiings, prepared its introduction, and 
the knowledge of it is always presupposed m the apostolic scr ptures. 
Some of the items in both institutions are sometimes called an insti- 
tution; but the whole taken together make but two grand institutions. 
The former was S3 mbolic and temporary — the latter real and un- 
changeable. The subjects of these two institutions are under quite 
different governments.* The subjects of the former were under the 
government of law — the subjects of the latter are under the guidance 
of pure f ivor: An external law, written on marble or on parchment, 
regulated their conduct. The controlling principle of the New is 
the law of love and liberty written upon the heart. To all christians 
it may be said as Paul said to the Romans, "You are not under lciw H 
but under favor." That this system of favor is capable of producing 
more purity of heart and uprightness of behavior than any other 
under which man ever was placed, or can be placed, we have every 
thing in reason and experience to prove. -So that this is a more 
excellent institution, not only because it is established upon better 
promises, presents a better "hope, affords incomparably more enjoy- 
ment; but because it inspires a more noble an ■ exalted temper, and 
terminates in a purer and more eleva f ed morality. This is an institu- 
tion which issues in a new creation. Its scope, tendency, and design 
is to make sons of God; while the Old institution aimed no higher, 
and reached no farther, than to make servants of God. With the 
geratest propriety Paul addressed the believing Jews, "As no longer 
servants of God, but sons;" and because they were made sons, he 
says, God had "sent forth the spirit of his Son into their hearts, 
ind chv them to cry, Abba, Father." It is, therefore, compared 
with die former, both in its nature, tendency, and design, a new in- 
stitution; and, as such, deserves th.* acceptance and admiration of 
the whole world. 

With tlv j exception of one instance, and that by the inadvertance 
of the printer, we substituted overseer for "bishop," and servant, or 
servant of the church, for "deacon." These are, however, placed 
in + hc- margin. For other emendations compare Philip, ii. 6. 10. 
JL Timothy iii. 15. 16. Revel xi. 13 .. These we have made m $g« 



156 APPENDIX. 

tordance with cril 

oth< n Tii ' iii«- sty le, and not an} pai I 

of an) s >c' in chi 

the original pr< P i 
translation, and from others, which, had we roon<, w ewould have 
:i appear to the judicious n ider th t they, . 

i nmenl of < Ireal Brita 
nut consider then r< s from th< 

, and bad to justif) themselves b) their own argui 
bj e\ rj one of the arguments \\ I 
of I'n 
Many alterations h made io the original translation of 

mi-, through winch it has passed. We 
authority which has bet n offered For tl of the 

publishers. I'hey are, it is true, chieflj in th< ma 
orthography and punctuation; batthese mak( 

. different from the oldest which we havi 
nearl) i « o centurit s old. 

Since the publication of the first'edition of this new versio 
not seen any thing deserv''ng of notice here, 
morrinus rcmarksjhave been made about our; c tion 

of it, but nothing from any source, or'j(fsu< etv< • 

refutation in this place. We feel oura '■ ble to defend 

nl alte rations in this work.- and wh< n< verthi j 
from any r< ource, we hope to be found not wanting) either 

in authority or arguments, to vindicate them. 



Though great pains have been taken in correcting the prea 
have n t;c< d 01 c omission, ar.d but one of any moment, 
the former < dition, and in the London edition, from wh'ch th< 
positor set the type. It is the omission of the clause "raise the dead" 
in Matthew x. and 8. If the demand for- this work continues io in- 
crease, it must be sti reotyped. Then it may be possible or pr 
ble to have every letter and point correct We have n< ver • tl se< n 
any edition of the scriptures in which th< re were not some typograph- 
ical mistakes; but much fewer in those which have been stereot) ped 
than in those composed in this manner. 

Since the publication of the first edition, we have learned that 
Philip Doddridge, D. D. was not a Presbyterian, but a Cong 
tionalist, or a Doctor amongst the Fnglish Ind 

Presbyterians and Congwgatkmalistff in this country do amalgamate 
to a pertain extent, the difference* are more nominal than real. 









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